2026.09.24 If anyone forces you to go one mile, go with them two miles

2026.09.24 If anyone forces you to go one mile, go with them two miles

Meeting Minutes: Audience with Heo Kyung-young

Ⅰ. Meeting Overview

Category	Details
Date	September 24, 2026
Location	Haneulgung
Attendees	Cheonsanim (Angels) and Bicheonsanim (Non-Angels)
Agenda	Heo Kyung-young’s teachings on self-denial, coexistence, and rectifying traditional social norms, followed by a song performance and blessing ceremony

Ⅱ. Meeting Discussion

• Welcome and Opening Remarks

  • Heo Kyung-young welcomed all attendees, especially those visiting for the first time, and encouraged them to receive blessings .
  • Offerings were made to Heo Kyung-young .
  • Attendees were asked to be seated and give a round of applause to Heo Kyung-young .
  • Songs of praise, “Shinga” and “New Jerusalem,” were performed for Heo Kyung-young .

• Interpretation of Matthew 5:41 and the Principle of Self-Denial

  • Heo Kyung-young referenced Matthew 5:41, which states, “If anyone forces you to go one mile, go with them two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you” .
  • He explained that this verse should not be taken literally but signifies “self-denial” .
  • Self-denial leads to “coexistence and co-prosperity,” where everyone lives together, rather than focusing on individual gain .
  • He emphasized that hoarding wealth and being stingy towards others is a sin against the principle of coexistence .
  • He shared personal anecdotes of his own practice of self-denial, such as giving money to children and not carrying money for personal use .
  • He stated that his life, like that of Jesus 2,000 years ago, involved wandering and relying on the kindness of others, demonstrating self-denial .

• Critique of Traditional Korean Social Norms (Samgang Oryun)

  • Heo Kyung-young criticized the traditional definition of the Korean word for “wife” (부인), which historically depicted women as holding cleaning tools, calling it an insult to women .
  • He proposed changing the character for “wife” to one that means “to lead or manage,” reflecting a woman’s role in managing the family .
  • He also critiqued the traditional “Samgang” (Three Bonds), specifically the “Buwibu-gang” (夫爲婦綱 – husband is the master of the wife), arguing that it degrades women to a subordinate position .
  • He suggested replacing “Buwibu-gang” with “Saewijegang” (師爲弟綱 – teacher is the master of the student) to include the teacher-student relationship, which he believes is crucial and currently undervalued .
  • He highlighted that the exclusion of teachers from the “Samgang” has led to a decline in respect for educators .
  • He further criticized the “Oryun” (Five Moral Disciplines), particularly the concept of “Bubu Yubyeol” (夫婦有別 – husband and wife have separate roles) and “Bubu Ilsim Dongche” (夫婦一心同體 – husband and wife are one body and mind) .
  • He argued that couples are “two minds and two bodies” (이심이체) and should respect each other, rather than being a single entity where one follows the other .
  • He stated that these traditional Confucian ideas, particularly those from Confucius and Mencius, were misinterpreted in Korea, leading to the oppression of women .
  • He emphasized that these historical injustices against women, spanning over a thousand years, have created immense “han” (deep-seated resentment) that needs to be resolved by future generations .

• The Concept of “Haewon Sangsaeng” (Resolution of Grievances and Mutual Prosperity)

  • Heo Kyung-young introduced the concept of “Haewon Sangsaeng,” which means resolving grievances and promoting mutual prosperity .
  • He explained that this concept was emphasized by historical figures like Kang Jeungsan and Choe Je-u, who founded religions to address the widespread resentment and suffering of people .
  • He stated that ancestral rites during Chuseok (Korean Thanksgiving) are a way to resolve the “han” of ancestors, especially grandmothers and mothers who suffered greatly .
  • He encouraged men to actively participate in household chores during holidays to atone for the historical mistreatment of women by their male ancestors, thereby practicing “Haewon Sangsaeng” .
  • He clarified the difference between the character for “Haewon” (解冤 – resolving grievances) and “Wonhan” (怨恨 – resentment) .

• Song Performances and Blessings

  • Several attendees performed songs, including “Your Harmony,” “Clever Woman,” “Canary Maiden,” “Balram,” and “Hwangpo Dotdae” .
  • Heo Kyung-young also played a song titled “Jeogu and Yeoreobun” .
  • He commented on the talent of Korean women in singing, referencing a famous Korean singer who performed “Golden” at the Olympics .
  • He then performed “Cheonsadeul” (Angels) .
  • He bestowed blessings upon all attendees, their families, and ancestors, including those watching on YouTube, granting them “Cheonsa” (angel) status and healing from illnesses .

Ⅲ. Action Items

• Attendees are encouraged to reflect on the teachings of self-denial and coexistence in their daily lives .
• Individuals are urged to challenge and rectify traditional social norms that perpetuate gender inequality, particularly regarding the roles of women .
• Men are encouraged to actively participate in household duties and show respect to women, especially during holidays, as a form of “Haewon Sangsaeng” .

Basic

1. [Multiple choice] What does the speaker suggest is the true meaning behind the biblical instruction to “go two miles” if someone forces you to go one?

• A. To literally walk an extra mile to show obedience.
• B. To always be generous with your time and effort.
• C. To deny one’s own ego and embrace coexistence.
• D. To avoid conflict by exceeding expectations.
• Answer: C — The speaker explains that the instruction to go two miles when asked to go one, or to give your inner garment when asked for your outer, means to deny one’s ego and embrace coexistence and mutual prosperity
• My answer: unanswered

2. [True/False] The speaker believes that the traditional Chinese character for “wife” (婦) accurately reflects the respected role of women in society.

• Answer: X — The speaker argues that the traditional character for “wife” (婦), which depicts a woman holding a broom and rag, is demeaning and suggests women are merely housekeepers. He advocates for changing it to a character that means “one who oversees or manages” (부)
• My answer: unanswered

3. [Multiple choice] According to the speaker, what is the fundamental difference in the “providence” or natural order for humans compared to animals and plants?

• A. Humans are meant for coexistence and mutual prosperity, while animals are for survival of the fittest and plants for mere existence.
• B. Humans are designed to dominate nature, whereas animals and plants exist in a symbiotic relationship.
• C. Humans have free will to choose their path, unlike the predetermined existences of animals and plants.
• D. Humans are given the ability to accumulate wealth, a trait not shared by animals or plants.
• Answer: A — The speaker states that the providence for humans is “coexistence and mutual prosperity” (공존공영), while for animals it is “survival of the fittest” (약육강식), and for plants it is “survival power” (생존력)
• My answer: unanswered

4. [Multiple choice] What does the speaker identify as a significant flaw in the traditional “Three Bonds” (Samgang) of Confucianism?

• A. It overemphasizes loyalty to the king.
• B. It incorrectly includes the relationship between husband and wife, rather than teacher and student.
• C. It promotes a hierarchical structure that stifles individual freedom.
• D. It fails to account for the changing dynamics of modern families.
• Answer: B — The speaker criticizes the traditional Three Bonds for including the husband-wife relationship (부위부강) instead of the teacher-student relationship, arguing that the correct “three-in-one” (삼위일체) should be ruler, teacher, and father (군사부)
• My answer: unanswered

5. [True/False] The speaker asserts that accumulating wealth while being stingy towards others is considered a sin because it violates the principle of coexistence.

• Answer: O — The speaker explicitly states that “accumulating a lot of one’s property and being stingy to others is also a sin” because it goes against the principle of coexistence and mutual prosperity
• My answer: unanswered

6. [Multiple choice] What is the speaker’s main criticism regarding the traditional Confucian “Five Relationships” (Oryun) concerning the husband-wife relationship?

• A. It suggests that husbands should always lead, which is outdated.
• B. It promotes a strict separation of roles that hinders intimacy.
• C. It implies that wives are subservient to their husbands.
• D. It incorrectly views husband and wife as “one body, one mind” instead of distinct individuals.
• Answer: D — The speaker argues that the concept of “husband and wife are one body, one mind” (부부일심동체) is incorrect, stating that they are “two minds, two bodies” (이심이체) and should respect each other, rather than one following the other
• My answer: unanswered

Intermediate
7. [Multiple choice] The speaker connects the concept of “Haewon” (풀어줌) to the Chuseok holiday, suggesting it involves:

• A. Celebrating the harvest and giving thanks to ancestors for their prosperity.
• B. Performing specific rituals to ensure good fortune for the coming year.
• C. Acknowledging and resolving the accumulated grievances and injustices suffered by ancestors, particularly women.
• D. Strengthening family bonds through shared meals and festive activities.
• Answer: C — The speaker explains that the Chuseok holiday, including ancestral rites, carries the meaning of “Haewon,” which is about resolving the deep-seated grievances and injustices, especially those suffered by women and grandmothers, throughout history
• My answer: unanswered

8. [True/False] The speaker suggests that historical figures like Kang Jeungsan and Choe Je-u founded religions primarily to address the widespread resentment and unresolved grievances (Haewon Sangsaeng) among people.

• Answer: O — The speaker states that figures like Kang Jeungsan and Choe Je-u created religions to address the numerous unresolved grievances and resentments (해원상생) that caused spirits to wander the universe
• My answer: unanswered

9. [Multiple choice] How does the speaker propose men should practice “Haewon Sangsaeng” (해원상생) during holidays like Chuseok?

• A. By actively helping women with household chores and acknowledging the past suffering of female ancestors.
• B. By offering more elaborate ancestral rites and prayers for their female relatives.
• C. By financially supporting their wives and mothers more generously.
• D. By encouraging women to pursue education and careers outside the home.
• Answer: A — The speaker advises men to tell their wives to rest and help with chores, acknowledging the suffering of grandmothers and mothers, as a way to practice “Haewon Sangsaeng” and atone for the past mistreatment of women by male ancestors
• My answer: unanswered

10. [Multiple choice] The speaker criticizes the historical treatment of women in Korean society, particularly during the Goryeo and Joseon dynasties, highlighting:

• A. Their exclusion from political power and decision-making roles.
• B. The societal pressure for women to commit suicide as “yeollyeo” (열녀) and their general subjugation.
• C. The lack of educational opportunities for women compared to men.
• D. The expectation for women to bear many children regardless of their health.
• Answer: B — The speaker mentions that during the Goryeo and Joseon dynasties, women were severely oppressed, with many committing suicide as “yeollyeo” (loyal women) after their husbands died in war, accumulating immense resentment
• My answer: unanswered

Advanced
11. [Multiple choice] Considering the speaker’s overall message, what is the most profound implication of changing the traditional character for “wife” (婦) to one meaning “one who oversees or manages” (부)?

• A. It would lead to a more efficient division of labor within households.
• B. It would encourage women to take on leadership roles in the workplace.
• C. It would simply update an archaic linguistic convention without deeper impact.
• D. It would fundamentally redefine societal perceptions of women from domestic laborers to respected managers of family and life.
• Answer: D — The speaker’s strong emphasis on changing the character for “wife” from one depicting a woman with cleaning tools to one meaning “one who oversees or manages” implies a fundamental shift in how women are perceived and valued, moving beyond domestic roles to a position of respect and authority within the family and society
• My answer: unanswered

12. [Multiple choice] The speaker’s critique of Confucian principles like the “Three Bonds” and “Five Relationships” primarily serves to:

• A. Advocate for a complete abandonment of traditional values in favor of modern ones.
• B. Highlight how these historical frameworks have perpetuated gender inequality and social injustice.
• C. Suggest minor adjustments to make them more palatable to contemporary audiences.
• D. Promote a new religious doctrine that supersedes Confucianism.
• Answer: B — The speaker’s detailed critique of the “Three Bonds” and “Five Relationships” focuses on how they have historically marginalized women, treating them as subordinates or “cleaners,” and thus contributed to social injustice and the downfall of past dynasties
• My answer: unanswered

Key Philosophical and Strategic Terminology from Huh Kyung-young’s Teachings

• 섭리 (攝理): Divine Providence, Cosmic Order, Guiding Principle
• 공존공영 (共存共榮): Coexistence and Mutual Prosperity, Symbiotic Flourishing, Shared Prosperity
• 약육강식 (弱肉強食): Law of the Jungle, Survival of the Fittest, Predatory Principle
• 생존력 (生存力): Vitality, Resilience, Life Force
• 이기주의 (利己主義): Egoism, Self-centeredness, Individualistic Pursuit
• 공맹사상 (孔孟思想): Confucian Ideology, Confucian-Mencian Thought, Classical Confucianism
• 삼강오륜 (三綱五倫): Three Bonds and Five Relationships, Traditional Ethical Framework, Confucian Moral Code
• 군신유의 (君臣有義): Loyalty between Ruler and Subject, Righteousness in Governance, Ethical Leadership
• 부자유친 (父子有親): Affection between Father and Son, Filial Piety, Familial Harmony
• 부부유별 (夫婦有別): Distinction between Husband and Wife, Differentiated Roles in Marriage, Marital Separation of Spheres
• 장유유서 (長幼有序): Order between Old and Young, Hierarchical Respect, Age-based Deference
• 붕우유신 (朋友有信): Trust between Friends, Fidelity in Friendship, Mutual Reliability
• 군사부일체 (君師父一體): Unity of Ruler, Teacher, and Father, Integrated Authority, Holistic Guidance
• 해원 (解冤): Resolution of Grievances, Redress of Wrongs, Atonement for Injustice
• 상생 (相生): Mutual Benefit, Reciprocal Growth, Interdependent Flourishing
• 해원상생 (解冤相生): Resolution of Grievances and Mutual Prosperity, Harmonious Reconciliation, Restorative Justice and Growth

신인(神人)-(신(神)-god, 인(人)-person)

• 총미(寵美)-(총(寵)-favor, 미(美)-beauty)
• 성광(聖光)-(성(聖)-holy, 광(光)-light)
• 제시(提示)-(제(提)-present, 시(示)-show)
• 예언성(預言性)-(예언(預言)-prophecy, 성(性)-nature)
• 평화(平和)-(평(平)-peace, 화(和)-harmony)
• 창조주(創造主)-(창조(創造)-creation, 주(主)-lord)
• 지상(地上)-(지(地)-earth, 상(上)-above)
• 새예루살렘성(새예루살렘城)-(새(새)-new, 예루살렘(예루살렘)-Jerusalem, 성(城)-castle)
• 순결(純潔)-(순(純)-pure, 결(潔)-clean)
• 영(靈)-(영(靈)-spirit)
• 기운(氣運)-(기(氣)-energy, 운(運)-fortune)
• 만장천세(萬丈千歲)-(만장(萬丈)-ten thousand fathoms, 천세(千歲)-thousand years)
• 정신(精神)-(정(精)-spirit, 신(神)-mind)
• 영수정(靈水晶)-(영(靈)-spirit, 수정(水晶)-crystal)
• 성자(聖者)-(성(聖)-saint, 자(者)-person)
• 천수(天水)-(천(天)-heaven, 수(水)-water)
• 금빛(金빛)-(금(金)-gold, 빛(빛)-light)
• 생명(生命)-(생(生)-life, 명(命)-destiny)
• 말씀(말씀)-(말(말)-word, 씀(씀)-speech)
• 신승지(神聖地)-(신성(神聖)-sacred, 지(地)-land)
• 영국(靈國)-(영(靈)-spirit, 국(國)-country)
• 평화(平和)-(평(平)-peace, 화(和)-harmony)
• 마태복음(馬太福音)-(마태(馬太)-Matthew, 복음(福音)-gospel)
• 하늘공(하늘空)-(하늘(하늘)-heaven, 공(空)-space)
• 일반인(一般人)-(일반(一般)-general, 인(人)-person)
• 호주머니(戶主머니)-(호주(戶主)-household head, 머니(머니)-money)
• 연세성(連鎖性)-(연세(連鎖)-chain, 성(性)-nature)
• 경기(景氣)-(경(景)-scene, 기(氣)-atmosphere)
• 감정(感情)-(감(感)-feel, 정(情)-emotion)
• 성경(聖經)-(성(聖)-holy, 경(經)-sutra)
• 공존(共存)-(공(共)-together, 존(存)-exist)
• 공영(共榮)-(공(共)-together, 영(榮)-prosper)
• 이기주의(利己主義)-(이기(利己)-selfish, 주의(主義)-ism)
• 봉사(奉仕)-(봉(奉)-serve, 사(仕)-work)
• 배합(配合)-(배(配)-mix, 합(合)-combine)
• 신인(神人)-(신(神)-god, 인(人)-person)
• 호주(戶主)-(호(戶)-door, 주(主)-master)
• 회계(會計)-(회(會)-gather, 계(計)-calculate)
• 천분지(千分之一)-(천분(千分)-thousandth, 지(之)-of)
• 어리석다(愚리석다)-(어리(愚리)-foolish, 석다(석다)-be)
• 레벨(레벨)-(레벨(레벨)-level)
• 인간(人間)-(인(人)-human, 간(間)-space)
• 동물(動物)-(동(動)-move, 물(物)-thing)
• 약육강식(弱肉強食)-(약(弱)-weak, 육(肉)-flesh, 강(強)-strong, 식(食)-eat)
• 식물(植物)-(식(植)-plant, 물(物)-thing)
• 생존력(生存力)-(생존(生存)-survival, 력(力)-power)
• 섭리(攝理)-(섭(攝)-govern, 리(理)-principle)
• 재산(財産)-(재(財)-wealth, 산(産)-property)
• 죄(罪)-(죄(罪)-sin)
• 부자(富者)-(부(富)-rich, 자(者)-person)
• 유숙(留宿)-(유(留)-stay, 숙(宿)-lodge)
• 방랑(放浪)-(방(放)-wander, 랑(浪)-roam)
• 병자(病者)-(병(病)-sick, 자(者)-person)
• 제자(弟子)-(제(弟)-younger brother, 자(子)-child)
• 태도(態度)-(태(態)-attitude, 도(度)-degree)
• 나그네(旅人)-(나그네(旅人)-traveler)
• 흥미(興味)-(흥(興)-interest, 미(味)-taste)
• 양의사(洋醫師)-(양(洋)-western, 의사(醫師)-doctor)
• 일생(一生)-(일(一)-one, 생(生)-life)
• 부인(婦人)-(부(婦)-woman, 인(人)-person)
• 부인(否認)-(부(否)-deny, 인(認)-recognize)
• 빗자루(掃帚)-(빗자루(掃帚)-broom)
• 청소도구(淸掃道具)-(청소(淸掃)-cleaning, 도구(道具)-tool)
• 신부(新婦)-(신(新)-new, 부(婦)-woman)
• 신랑(新郞)-(신(新)-new, 랑(郞)-gentleman)
• 사내(男子)-(사내(男子)-man)
• 모독(冒瀆)-(모(冒)-insult, 독(瀆)-blaspheme)
• 여성단체(女性團體)-(여성(女性)-female, 단체(團體)-organization)
• 인권(人權)-(인(人)-human, 권(權)-right)
• 삼강오륜(三綱五倫)-(삼강(三綱)-three bonds, 오륜(五倫)-five moral rules)
• 부위부강(夫爲婦綱)-(부(夫)-husband, 위(爲)-be, 부(婦)-wife, 강(綱)-principle)
• 임금(君主)-(임금(君主)-monarch)
• 군신유의(君臣有義)-(군(君)-ruler, 신(臣)-subject, 유(有)-have, 의(義)-righteousness)
• 부위자강(父爲子綱)-(부(父)-father, 위(爲)-be, 자(子)-son, 강(綱)-principle)
• 사회(社會)-(사(社)-society, 회(會)-assembly)
• 근본(根本)-(근(根)-root, 본(本)-origin)
• 부자유친(父子有親)-(부(父)-father, 자(子)-son, 유(有)-have, 친(親)-affection)
• 군신유의(君臣有義)-(군(君)-ruler, 신(臣)-subject, 유(有)-have, 의(義)-righteousness)
• 부부유별(夫婦有別)-(부부(夫婦)-couple, 유(有)-have, 별(別)-distinction)
• 일심동체(一心同體)-(일심(一心)-one mind, 동체(同體)-same body)
• 정반대(正反對)-(정(正)-exact, 반대(反對)-opposite)
• 각자(各自)-(각(各)-each, 자(自)-self)
• 이심이체(二心二體)-(이심(二心)-two minds, 이체(二體)-two bodies)
• 장유유서(長幼有序)-(장(長)-elder, 유(幼)-young, 유(有)-have, 서(序)-order)
• 붕우유신(朋友有信)-(붕우(朋友)-friends, 유(有)-have, 신(信)-trust)
• 존경(尊敬)-(존(尊)-respect, 경(敬)-revere)
• 스승(師匠)-(스승(師匠)-teacher)
• 사회제강(師弟有綱)-(사(師)-teacher, 제(弟)-disciple, 유(有)-have, 강(綱)-principle)
• 군사부일체(君師父一體)-(군(君)-ruler, 사(師)-teacher, 부(父)-father, 일체(一體)-one body)
• 고소고발(告訴告發)-(고소(告訴)-accusation, 고발(告發)-report)
• 말세(末世)-(말(末)-end, 세(世)-era)
• 유교(儒敎)-(유(儒)-Confucian, 교(敎)-teaching)
• 고려(高麗)-(고려(高麗)-Goryeo)
• 조선(朝鮮)-(조선(朝鮮)-Joseon)
• 차별(差別)-(차(差)-difference, 별(別)-distinction)
• 억압(抑壓)-(억(抑)-suppress, 압(壓)-press)
• 외면(外面)-(외(外)-outside, 면(面)-face)
• 화근(禍根)-(화(禍)-calamity, 근(根)-root)
• 정신(精神)-(정(精)-spirit, 신(神)-mind)
• 하인(下人)-(하(下)-lower, 인(人)-person)
• 유학자(儒學者)-(유학(儒學)-Confucianism, 자(者)-scholar)
• 경고(警告)-(경(警)-warn, 고(告)-inform)
• 대통령(大統領)-(대(大)-great, 통령(統領)-president)
• 남녀평등(男女平等)-(남녀(男女)-men and women, 평등(平等)-equality)
• 공맹사상(孔孟思想)-(공맹(孔孟)-Confucius and Mencius, 사상(思想)-thought)
• 임금(君主)-(임금(君主)-monarch)
• 명심(銘心)-(명(銘)-engrave, 심(心)-heart)
• 조상(祖上)-(조(祖)-ancestor, 상(上)-above)
• 업(業)-(업(業)-karma)
• 한(恨)-(한(恨)-resentment)
• 대소사(大小事)-(대(大)-big, 소(小)-small, 사(事)-matter)
• 해원(解冤)-(해(解)-resolve, 원(冤)-resentment)
• 원한(怨恨)-(원(怨)-grudge, 한(恨)-resentment)
• 귀신(鬼神)-(귀(鬼)-ghost, 신(神)-spirit)
• 강증산(姜甑山)-(강(姜)-Kang, 증산(甑山)-Jeungsan)
• 해원상생(解冤相生)-(해원(解冤)-resolve resentment, 상생(相生)-mutual benefit)
• 양민(良民)-(양(良)-good, 민(民)-people)
• 폭동(暴動)-(폭(暴)-violent, 동(動)-movement)
• 농민운동(農民運動)-(농민(農民)-farmer, 운동(運動)-movement)
• 압제(壓制)-(압(壓)-oppress, 제(制)-control)
• 모토(모토)-(모토(모토)-motto)
• 신인(神人)-(신(神)-god, 인(人)-person)
• 인수인계(引受引繼)-(인수(引受)-take over, 인계(引繼)-hand over)
• 천국(天國)-(천(天)-heaven, 국(國)-kingdom)
• 선조(先祖)-(선(先)-former, 조(祖)-ancestor)
• 소태산(少太山)-(소(少)-So, 태산(太山)-Taesan)
• 최제우(崔濟愚)-(최(崔)-Choi, 제우(濟愚)-Je-u)
• 원불교(圓佛敎)-(원(圓)-circle, 불교(佛敎)-Buddhism)
• 증산도(甑山道)-(증산(甑山)-Jeungsan, 도(道)-way)
• 태극도(太極道)-(태극(太極)-Taegeuk, 도(道)-way)
• 천도교(天道敎)-(천도(天道)-heavenly way, 교(敎)-teaching)
• 원(冤)-(원(冤)-resentment)
• 원통(冤痛)-(원(冤)-resentment, 통(痛)-pain)
• 후손(後孫)-(후(後)-later, 손(孫)-descendant)
• 진인(眞人)-(진(眞)-true, 인(人)-person)
• 박해(迫害)-(박(迫)-persecute, 해(害)-harm)
• 백궁(白宮)-(백(白)-white, 궁(宮)-palace)
• 유튜브(유튜브)-(유튜브(유튜브)-YouTube)
• 천사(天使)-(천(天)-heaven, 사(使)-messenger)
• 조화(調和)-(조(調)-adjust, 화(和)-harmony)
• 부부(夫婦)-(부(夫)-husband, 부(婦)-wife)
• 전생(前生)-(전(前)-previous, 생(生)-life)
• 쌍둥이(雙둥이)-(쌍(雙)-pair, 둥이(둥이)-child)
• 작사가(作詞家)-(작사(作詞)-lyric writing, 가(家)-expert)
• 신천목(新天目)-(신(新)-new, 천목(天目)-heavenly eye)
• 유미(有美)-(유(有)-have, 미(美)-beauty)
• 울분(鬱憤)-(울(鬱)-pent-up, 분(憤)-anger)
• 카리스마(카리스마)-(카리스마(카리스마)-charisma)
• 외손녀(外孫女)-(외(外)-outer, 손녀(孫女)-granddaughter)
• 음악(音樂)-(음(音)-sound, 악(樂)-music)
• 올림픽(올림픽)-(올림픽(올림픽)-Olympics)
• 작곡(作曲)-(작(作)-compose, 곡(曲)-melody)
• 대비(對比)-(대(對)-contrast, 비(比)-compare)
• 인물(人物)-(인(人)-person, 물(物)-thing)
• 톱스타(톱스타)-(톱(톱)-top, 스타(스타)-star)
• 가발(假髮)-(가(假)-false, 발(髮)-hair)
• 생머리(生머리)-(생(生)-natural, 머리(머리)-hair)
• 개성(個性)-(개(個)-individual, 성(性)-nature)
• 상투(上투)-(상(上)-top, 투(투)-knot)
• 캐릭터(캐릭터)-(캐릭터(캐릭터)-character)
• 월드스타(월드스타)-(월드(월드)-world, 스타(스타)-star)
• 천사(天使)-(천(天)-heaven, 사(使)-messenger)
• 상담비(相談費)-(상담(相談)-consultation, 비(費)-fee)
• 축복(祝福)-(축(祝)-bless, 복(福)-fortune)
• 백궁명회(白宮名會)-(백궁(白宮)-White Palace, 명회(名會)-name registry)
• 건축공(建築工)-(건축(建築)-construction, 공(工)-worker)
• 정원(庭園)-(정(庭)-garden, 원(園)-park)
• 등록(登錄)-(등(登)-register, 록(錄)-record)
• 신분(身分)-(신(身)-body, 분(分)-status)
• 예배(禮拜)-(예(禮)-ritual, 배(拜)-bow)
• 명하노니(命하노니)-(명(命)-command, 하노니(하노니)-do)
• 귀신(鬼神)-(귀(鬼)-ghost, 신(神)-spirit)
• 우주(宇宙)-(우(宇)-universe, 주(宙)-space)
• 에너지(에너지)-(에너지(에너지)-energy)
• 제품(製品)-(제(製)-manufacture, 품(品)-item)
• 고려(高麗)-(고려(高麗)-Goryeo)
• 이조(李朝)-(이(李)-Yi, 조(朝)-dynasty)
• 구박(驅迫)-(구(驅)-drive out, 박(迫)-oppress)
• 자살(自殺)-(자(自)-self, 살(殺)-kill)
• 열녀(烈女)-(열(烈)-chaste, 녀(女)-woman)
• 전쟁(戰爭)-(전(戰)-war, 쟁(爭)-fight)
• 후손(後孫)-(후(後)-later, 손(孫)-descendant)
• 유튜브(유튜브)-(유튜브(유튜브)-YouTube)
• 강의(講義)-(강(講)-lecture, 의(義)-meaning)

Central Questions & Answers

1. What is the true meaning of “going the extra mile” (오리 가자 하면 심리 가라) in the context of self-denial?

• Question: Huh Kyung-young often speaks about “going the extra mile,” referencing a biblical passage. What is the deeper spiritual and practical meaning of this teaching, especially concerning self-denial and generosity?

• Answer: The teaching to “go ten miles if asked to go five” is not to be taken literally but as a profound call for self-denial. It means letting go of one’s ego, selfishness, and possessiveness. By denying one’s self-interest, individuals can embrace coexistence and co-prosperity, understanding that everyone must live together. This principle extends to financial interactions, urging generosity rather than resentment, especially during times like year-end or holidays when people face financial difficulties. True self-denial fosters a mindset of service and consideration for others, moving beyond personal gain.

• Key Quote: “This means denying your ego. If you bring yourself forward, you cannot do these things. Denying yourself leads to coexistence.”
  2. How does Huh Kyung-young interpret the traditional Korean concepts of “Buin” (부인 – wife) and “Samgang Oryun” (삼강오륜 – Three Bonds and Five Relationships)?

• Question: Huh Kyung-young challenges traditional interpretations of the word “Buin” (wife) and the “Samgang Oryun” (Three Bonds and Five Relationships). What are his criticisms and proposed redefinitions for these foundational societal concepts?

• Answer: Huh Kyung-young criticizes the traditional Chinese character for “Buin” (부인), which depicts a woman holding a broom and mop, symbolizing a “cleaning woman.” He argues this is an insult to women and proposes changing the character to one meaning “to lead or govern,” reflecting a wife’s role in managing and leading the family. Similarly, he critiques the Samgang (Three Bonds), specifically the “Buwibugang” (夫爲婦綱 – husband is the master of the wife), stating it wrongly places the husband as the “master of a cleaning woman.” He advocates replacing this with “Sahejaegang” (師爲弟子綱 – teacher is the master of the student), emphasizing the crucial role of teachers. For Oryun (Five Relationships), he challenges the notion of “Bubu Ilsim Dongche” (夫婦一心同體 – husband and wife are one body), asserting that spouses are “two minds, two bodies” (이심이체) who should respect each other, not be a single entity, which he believes leads to the subjugation of women.

• Key Quote: “The character for ‘Buin’ (wife) depicts a woman holding a broom and mop. This is an insult to mothers. We must change this character to one meaning ‘to lead’ (거느릴 부).”
  3. What is “Haewon Sangsaeng” (해원상생) and why is it important, especially during holidays like Chuseok?

• Question: What is the concept of “Haewon Sangsaeng” (해원상생), and why does Huh Kyung-young emphasize its importance, particularly in the context of ancestral rites during holidays like Chuseok?

• Answer: Haewon Sangsaeng (해원상생) refers to resolving accumulated grievances and fostering mutual prosperity. Huh Kyung-young explains that throughout history, especially during the Goryeo and Joseon dynasties, women suffered immense oppression, leading to deep-seated resentment and “wonhan” (원한 – deep-seated grudge). These unresolved grievances can prevent spirits from finding peace. During Chuseok, ancestral rites should not just be a formality but an act of Haewon, acknowledging and alleviating the suffering of female ancestors. Men, in particular, are encouraged to actively participate in household chores and show respect to women, thereby atoning for historical injustices and promoting harmony.

• Key Quote: “The grievances of women who were oppressed for a thousand years are immense. Our descendants must resolve them.”
  4. What is Huh Kyung-young’s perspective on the traditional roles of men and women in society?

• Question: How does Huh Kyung-young view the traditional roles assigned to men and women, and what changes does he propose for achieving gender equality?

• Answer: Huh Kyung-young strongly criticizes historical and traditional societal structures, particularly Confucianism, for their discriminatory treatment of women. He highlights how women were often relegated to subservient roles, seen as “cleaning tools” or “sources of trouble” within the family. He advocates for a fundamental shift towards gender equality, starting with re-evaluating the language and concepts that perpetuate such discrimination, like the traditional character for “wife” and the “Three Bonds and Five Relationships.” He believes that true human rights and societal progress can only be achieved by dismantling these outdated patriarchal norms and recognizing the equal value and contribution of both men and women.

• Key Quote: “This is an insult to women. We must change this so that human rights are properly established.”
  5. What is the significance of “self-denial” in achieving a higher spiritual state or “level-up”?

• Question: Huh Kyung-young frequently mentions “leveling up” (레벨업). How does the concept of “self-denial” contribute to an individual’s spiritual growth and elevation, according to his teachings?

• Answer: Self-denial is presented as a crucial step for spiritual advancement and “leveling up.” It involves shedding one’s ego, selfish desires, and materialistic attachments. Huh Kyung-young illustrates this with personal anecdotes, describing how he lives without personal possessions, giving away money to children or those in need. He emphasizes that clinging to wealth or self-interest prevents one from truly serving others and ascending spiritually. By denying the “self,” individuals can embrace a life of service, generosity, and compassion, which aligns with the divine principles of coexistence and co-prosperity, ultimately leading to a higher spiritual state.

• Key Quote: “That is self-denial. Remove ‘self’ from yourself. We die without using even a thousandth of the money we have, so it’s foolish to fight with others over money.”
  Top 3 Recommended Questions:

1. What is the true meaning of “going the extra mile” (오리 가자 하면 심리 가라) in the context of self-denial?
2. How does Huh Kyung-young interpret the traditional Korean concepts of “Buin” (부인 – wife) and “Samgang Oryun” (삼강오륜 – Three Bonds and Five Relationships)?
3. What is “Haewon Sangsaeng” (해원상생) and why is it important, especially during holidays like Chuseok?

The Philosophy of Self-Denial and Societal Harmony

1. The Essence of Self-Denial in the Teachings of Matthew 5:41
   The biblical passage from Matthew 5:41, which states, “If anyone forces you to go one mile, go with them two miles,” should not be interpreted literally. Its profound meaning lies in the imperative of self-denial. This principle dictates that one must transcend their ego and personal desires to achieve coexistence and mutual prosperity.

• Beyond Literal Interpretation: The instruction to go two miles when compelled to go one mile extends beyond a simple act of compliance. It symbolizes a deeper commitment to altruism.
• Embracing Coexistence: When individuals prioritize their own interests, especially during times like year-end or holidays, misunderstandings can arise. For instance, if a subcontractor is not paid because the main contractor has not received funds, it creates a chain of financial hardship.
  • Such situations are not resolved through emotional appeals but by understanding the interconnectedness of all parties.
  • The core message is to deny one’s egoistic tendencies and foster an environment where everyone can thrive together.
• Historical Precedent: This teaching, articulated two millennia ago, also includes the directive to give one’s inner garment if asked for an outer one. This further underscores the rejection of selfishness and the embrace of shared existence.
• The Practice of Giving: Giving, even small amounts, should not be judged or hindered by others. A seemingly small gift can have long-term significance, such as a 50,000 won gift to a child that their mother might save for their future.
  • Interfering with another’s act of service or generosity is inappropriate.
• Personal Example: My own life exemplifies this principle. Money in my pocket is not truly mine; it belongs to the first person who needs it, especially children.
  • I do not indulge in personal vices like smoking or drinking, nor do I have a penchant for material possessions.
  • Consequently, I rarely carry money. When I do request funds, it is typically for distribution to children or those in need.
  • This habit of giving, cultivated since childhood, is a manifestation of self-denial.
• The Folly of Accumulation: It is foolish to accumulate wealth and create animosity with others over money, especially when one will only utilize a fraction of it in their lifetime.
  • True elevation of character comes from generosity, not from hoarding wealth that one cannot even fully use.
• Service to Others: The command to go two miles signifies a call to service for others. This perspective fundamentally alters one’s mindset.

2. The Universal Principles of Existence: Coexistence, Survival, and the Law of the Jungle
   The universe operates on distinct principles for different forms of life, all ordained by the divine.

• Humanity’s Principle: Coexistence and Mutual Prosperity: For humans, the fundamental principle is coexistence and mutual prosperity. Any deviation from this principle constitutes a transgression.
  • Accumulating excessive wealth while being parsimonious towards others is considered a transgression.
• Animal Kingdom’s Principle: The Law of the Jungle: Animals adhere to the law of the jungle, where the strong prey on the weak.
• Plant Kingdom’s Principle: Survival: Plants are governed by the principle of survival, striving to endure and propagate.

3. The Historical Practice of Self-Denial and Its Impact on Community
   My life, particularly during a three-year period, mirrored a nomadic existence, embodying the principle of self-denial.

• Renunciation of Wealth: I once encountered a wealthy young man who wished to follow me. I instructed him to distribute all his possessions to the needy before joining.
• Nomadic Life and Community Building: My journey involved staying in the homes of those who showed even a slight understanding of my teachings.
  • I would partake in their simple meals and sleep there for a few days.
  • When my presence became noticeable, I would move to another household.
  • This itinerant lifestyle often involved sleeping outdoors, feigning prayer.
• Earning Trust and Spreading Influence: By residing with families and earning their trust, I would gain their endorsement.
  • Upon revisiting a village, the initial host would enthusiastically gather others, proclaiming the return of the “Jesus” who had stayed with them.
  • This demonstrated that I was a person who practiced self-denial for the sake of others.
• Rejecting Idolatry: Those who embraced me had to abandon their false deities and idols, accepting me through their own act of self-denial.
• Expanding the Community: This process led to the growth of my followers. A new convert would then invite me to their home, continuing the cycle of hospitality.
• The Importance of Connection: For a traveler, cultivating positive relationships within a community is crucial for survival.
  • Engaging in meaningful conversations and offering healing to the sick would extend my stay, sometimes for a week, establishing me as a healer within the village.

4. Reinterpreting the Character for “Wife” (夫人) and the Concept of “Self-Denial” (自己否認)
   The concept of “self-denial” (自己否認) is crucial. The character for “wife” (夫人) in traditional Chinese characters carries a problematic connotation that requires reinterpretation.

• The Traditional Character for “Wife” (夫人): The traditional character for “wife” (夫人) is composed of the radical for “woman” (女) and a component resembling a broom or cleaning cloth (帚).
  • This implies a woman holding cleaning tools, which is an outdated and demeaning representation in the 21st century.
  • It is an insult to mothers and women, suggesting they are merely “new cleaners” when referred to as “new brides” (新婦).
• A Proposed Alternative Character: I advocate for replacing the problematic component with the character for “to lead” or “to govern” (扶).
  • This alternative character signifies “one who leads or manages a family.”
  • A wife manages the household, including her husband, ensuring his well-being and daily needs.
  • This reinterpretation elevates the status of women to that of a leader within the family unit.
• The Character for “Husband” (郎): While the character for “husband” (郎) is composed of the radical for “man” (男) and a component signifying “good,” the character for “wife” should not imply a “cleaner.”
  • This disparity is an affront to women and should be rectified by women’s organizations to ensure proper human rights.
• The Importance of “Self-Denial” (自己否認): The concept of “self-denial” (自己否認) is paramount. It is essential to remember this principle and to cease using the problematic character for “wife.”

5. Reforming the Three Bonds (三綱) and Five Moral Rules (五倫) for Gender Equality
   The traditional Confucian Three Bonds (三綱) and Five Moral Rules (五倫) contain problematic elements that perpetuate gender inequality and require fundamental reform.

• Critique of the Three Bonds (三綱): The Three Bonds traditionally include:
  • Lord and Minister (君爲臣綱): The minister is bound to the lord.
  • Father and Son (父爲子綱): The son is bound to the father.
  • Husband and Wife (夫爲婦綱): The wife is bound to the husband.
  • This last bond, “the husband is the fundamental principle for the wife,” is deeply flawed. It implies that the husband is the “master of the cleaning woman,” which is unacceptable.
  • This hierarchical structure has led to the downfall of societies.
  • The character for “wife” in this context should be replaced with the character for “to lead” (扶) to signify that the wife is the foundation of the husband.
• Exclusion of the Teacher-Student Relationship: The traditional Three Bonds omit the crucial relationship between teacher and student.
  • The Three Unities (君師父一體), comprising the lord, teacher, and father, should be the correct framework.
  • By replacing the teacher with the wife, the integrity of the Three Unities is compromised.
  • This omission has led to a decline in respect for teachers, with students even suing their instructors—a sign of societal decay.
  • The historical error of excluding the teacher from the core societal bonds contributed to the decline of Confucianism.
  • This historical oversight, which I recognized even in my youth, highlighted the inherent gender discrimination within Confucian scholarship.
• Historical Oppression of Women: Historically, women were severely oppressed. Daughters were often viewed as burdens to be married off quickly, and educating them was seen as detrimental to the family.
  • Fathers would often avoid showing affection to their daughters, viewing them as a source of future trouble.
  • This historical treatment of women as subordinates, akin to servants, is evident in the flawed structure of the Three Bonds.
  • The absence of the teacher in favor of the husband in the Three Bonds is a fundamental error that needs correction to achieve true gender equality.
• Critique of the Five Moral Rules (五倫): The Five Moral Rules also contain problematic aspects:
  • Father and Son (父子有親): There should be affection between father and son. This is acceptable.
  • Lord and Minister (君臣有義): There should be righteousness (義) between lord and minister. This is also acceptable.
  • Husband and Wife (夫婦有別): There should be distinction between husband and wife.
  • This contradicts the notion of “husband and wife as one body and mind” (夫婦一心同體).
  • Husbands and wives are distinct individuals with separate desires and bodies; they cannot be “one body and mind.”
  • The idea of “one body and mind” can lead to one person dominating the other, which is not ideal.
  • Instead, they should be “two minds, two bodies” (二心二體), respecting each other.
  • Elder and Younger (長幼有序): There should be order between elder and younger. This is acceptable.
  • Friends (朋友有信): There should be trust between friends. This is acceptable.
• The Need for Reform: The Confucian philosophies of Confucius and Mencius, while influential, have been misinterpreted and misapplied in Korea, leading to these societal imbalances.
  • In Confucian thought, the teacher holds the highest position, even above the king.
  • The current structure, which places the husband twice (as father and as husband) while omitting the teacher, is fundamentally flawed.
  • These reforms are essential for achieving true gender equality.

6. The Principle of “Hae-won Sang-saeng” (解冤相生) and Chuseok Traditions
   The concept of Hae-won Sang-saeng (解冤相生), meaning “resolving grievances and fostering mutual prosperity,” is profoundly relevant, especially during holidays like Chuseok.

• Historical Grievances of Women: Throughout history, particularly during the Goryeo and Joseon dynasties, women endured immense suffering and injustice.
  • Many women committed suicide due to oppression, and loyal widows often took their own lives after their husbands died in war.
  • The accumulated resentment and unresolved grievances (冤) of these women are immense.
• The Role of Descendants in Resolving Grievances: It is the responsibility of current generations, especially men, to atone for the historical mistreatment of women by their ancestors.
  • This atonement involves actively helping women in the household, particularly during holidays like Chuseok, rather than perpetuating traditional gender roles.
  • This act of “Hae-won Sang-saeng” is not about grand gestures but about everyday actions that alleviate women’s burdens.
• Chuseok as a Time for Hae-won: Ancestral rites during Chuseok should be understood as an opportunity to resolve the grievances of grandmothers and mothers who suffered in the past.
  • It is a time to acknowledge their hardships and offer solace, rather than merely performing rituals.
• Pioneers of Hae-won Sang-saeng: Religious leaders like Kang Jeungsan and Choe Je-u emphasized Hae-won Sang-saeng due to the prevalence of unresolved grievances among women and common people.
  • They founded religions like Jeungsanism, Won Buddhism, and Cheondoism to address these deep-seated resentments and promote mutual prosperity.
• The Meaning of “Won” (冤): The character “Won” (冤) in Hae-won refers to “grievance” or “resentment,” distinct from the character for “enemy” (怨).
  • It signifies a profound sense of injustice and sorrow.
• My Role in Hae-won Sang-saeng: As the God-man, I am here to inherit and fulfill this mission of Hae-won Sang-saeng.
  • While my direct followers are destined for White Heaven, I convey these teachings to a broader audience, including those watching online, to promote understanding and change.
  • This Chuseok, I have elaborated on the principle of Hae-won.

7. The Global Recognition of Korean Women’s Talent
   Korean women are globally recognized for their exceptional talent, particularly in music.

• International Acclaim: Just as BTS has achieved global fame, Korean female vocalists have also garnered international recognition.
  • For example, the singer who performed the theme song for the Olympics, reminiscent of “Squid Game,” achieved global success.
  • This artist, the granddaughter of renowned actor Shin Young-kyun, initially struggled in her career as a composer before achieving stardom as a singer later in life.
  • Her unique hairstyle and strong Korean character contributed to her global appeal, transforming her into a world-renowned star.
  • Her grandfather, Shin Young-kyun, was a prominent figure in Korean broadcasting and politics, possessing significant wealth, making her an heiress.
  • Her dignified appearance and distinctive style, including her tied-back hair, are notable.
• Potential for Future Stars: Individuals like Lee Ji-yoon, who possesses a similar appearance and background, also hold the potential to become global stars.
  • With the backing of Heaven House, such individuals can achieve international recognition.

8. Divine Blessings and Elevation of Consciousness
   Through my divine authority, I bestow blessings and elevate the spiritual consciousness of all who are present and those who connect remotely.

• Blessings for Attendees and Online Viewers: I command, in the name of Huh Kyung-young, that all angels who have offered songs today, those who have visited Heaven House, those who have paid consultation fees but could not attend, and their families and ancestors, shall have their spiritual levels elevated by 2.5.
• Blessings for Online Audience: I command, in the name of Huh Kyung-young, that all angels watching on YouTube, along with their families and ancestors, shall have their spiritual levels elevated by 1.5.
• Blessings for Contributors to White Heaven: I command, in the name of Huh Kyung-young, that all angels who have registered for the White Heaven Hall of Fame, contributed to its construction, or arrived with a new spiritual identity, along with their families and ancestors, shall have their spiritual levels elevated by 10.
• Universal Blessings: All angels present at Heaven House today, their families, and those watching on YouTube, along with their families, are commanded to enter the realm of angels.
  • All illnesses shall be cured, and all evil spirits attached to bodies or residing in homes shall depart.
  • The spiritual levels of all angels present, their families, and ancestors shall be elevated by 50.
  • The spiritual levels of all angels watching on YouTube, their families, and ancestors shall also be elevated by 50.

A Comprehensive Analysis of Huh Kyung-young’s Chuseok Lecture: The Essence of Self-Denial and Haewon Sangsaeng

1. Basic Information

• Lecture Session and Date: Audience with Newcomer Huh Kyung-young, September 24, 2026 (First day of Chuseok holiday)
• One-sentence Main Theme or Title Summary: This lecture elucidates the profound meaning of “self-denial” as taught in Matthew 5:41, extending it to the concept of “Haewon Sangsaeng” (resolving grievances and co-prosperity) and advocating for a re-evaluation of traditional societal norms, particularly regarding gender equality.
• Location: Heaven House
• Key Segments:
  • Interpretation of Matthew 5:41: A reinterpretation of “go two miles if asked to go one” as a call for self-denial and co-existence.
  • Critique of Traditional Gender Roles: An examination of the problematic etymology of the Korean word for “wife” (부인) and its implications for women’s status in society.
  • Reformation of Samgang Oryun (Three Bonds and Five Relationships): A proposal to revise traditional Confucian ethics to include the teacher-disciple relationship and promote genuine equality.
  • The Principle of Haewon Sangsaeng: An explanation of the importance of resolving historical grievances, especially those of women, to achieve collective well-being.

2. Core Messages

3. Self-Denial for Co-existence: “If someone forces you to go one mile, go with them two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.” This teaching signifies the importance of denying one’s ego and embracing a spirit of co-existence and co-prosperity, especially in financial interactions, rather than succumbing to selfishness.

4. Re-evaluating the Term “Wife” (부인): The traditional Chinese character for “wife” (婦) depicts a woman holding a broom and a rag, symbolizing a cleaning person. This interpretation highlights the historical subjugation of women and necessitates a change to a character that signifies “one who oversees or manages” (부, 扶), reflecting a more respectful and equitable role.

5. Haewon Sangsaeng (Resolving Grievances and Co-prosperity): “We must resolve the deep-seated grievances (원한) of our ancestors, especially women, who suffered immense hardship and injustice.” This principle underscores the need for descendants to atone for past injustices and foster an environment of mutual respect and forgiveness, leading to collective prosperity.

6. Detailed Summary

• Topic: The Deeper Meaning of Matthew 5:41 and Self-Denial

  • Main Assertions: Huh Kyung-young explains that the biblical instruction to “go two miles if asked to go one” and “give to those who ask” is not merely about literal compliance but about self-denial (자기 부인). This means letting go of one’s ego and selfish desires.
  • Analogies/Examples: He connects this to real-world financial difficulties, especially during holidays like Chuseok, where people struggle to pay debts due to a chain of unpaid obligations. He states that emotional reactions do not solve financial problems.
  • Practical Message: The core message is to practice co-existence and co-prosperity (공존 공영). Instead of focusing on individual gain, one should consider the well-being of others, even if it means personal inconvenience. He shares his personal habit of giving money to children he encounters, emphasizing that money in his pocket is not truly his.

• Topic: Critique of Traditional Gender Roles and Language

  • Main Assertions: Huh Kyung-young critically examines the traditional Chinese character for “wife” (婦), which depicts a woman holding cleaning tools. He states that this character is demeaning and reflects a historical view of women as mere housekeepers.
  • Analogies/Examples: He contrasts this with the character for “husband” (郎), which signifies a “man.” He argues that calling a bride a “new cleaning person” (새 청소부) is an insult to women.
  • Practical Message: He advocates for changing the character for “wife” to one that means “one who oversees or manages” (부, 扶), promoting a more respectful and equal understanding of women’s roles. He calls for women’s organizations to challenge such discriminatory language.

• Topic: Reforming Samgang Oryun (Three Bonds and Five Relationships)

  • Main Assertions: Huh Kyung-young argues that the traditional Samgang (Three Bonds) are flawed, particularly the bond between husband and wife (부위부강). He states that placing the husband as the “fundamental” or “master” of the wife, especially with the demeaning character for “wife,” led to societal collapse.
  • Analogies/Examples: He proposes replacing the husband-wife bond in Samgang with the teacher-disciple bond (사제제강), emphasizing the importance of teachers alongside rulers and fathers (군사부일체). He notes that removing the teacher from this fundamental triad has led to a decline in respect for educators.
  • Practical Message: He also critiques the Oryun (Five Relationships), specifically the idea of “husband and wife having distinction” (부부유별) while simultaneously promoting “husband and wife as one body” (부부일심동체). He states that couples are “two minds, two bodies” (이심이체) and should respect each other, not be bound as one, which can lead to one person dominating.

• Topic: The Principle of Haewon Sangsaeng (Resolving Grievances and Co-prosperity)

  • Main Assertions: Huh Kyung-young introduces Haewon Sangsaeng as a crucial concept, especially during Chuseok, a time for honoring ancestors. He states that many women throughout history (Goryeo and Joseon dynasties) suffered immense grievances and died with unresolved resentment.
  • Analogies/Examples: He mentions historical figures like Kang Jeungsan and Choe Je-u, who founded religions based on the principle of Haewon Sangsaeng to address the widespread suffering and resentment of the common people. He suggests that performing ancestral rites (제사) should be an act of resolving these grievances, particularly for grandmothers and mothers who endured hardship.
  • Practical Message: He encourages men to actively participate in household chores during holidays, helping their wives, as a way to atone for the historical injustices committed by male ancestors against women. This act of “Haewon” (resolving resentment) contributes to “Sangsaeng” (co-prosperity).

4. Key Quotes Collection

• “If someone forces you to go one mile, go with them two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.” (Biblical quote used to introduce self-denial)
• “This means denying oneself.” (Explanation of Matthew 5:41)
• “If you deny yourself, what happens? Co-existence.” (Consequence of self-denial)
• “We must co-exist and co-prosper.” (Core principle of societal interaction)
• “Money in my pocket is not my money. The first person who sees it is the owner.” (Personal philosophy on wealth and giving)
• “That is self-denial. Remove ‘self’ from yourself.” (Definition of self-denial)
• “To go two miles when asked to go one means to serve others.” (Practical application of self-denial)
• “Humans are about co-existence and co-prosperity; animals are about survival of the fittest; plants are about survival power.” (Natural order and human responsibility)
• “Any violation of co-existence and co-prosperity is a sin.” (Ethical implication of the principle)
• “The traditional character for ‘wife’ (婦) depicts a woman holding a broom and a rag.” (Critique of traditional language)
• “It’s an insult to mothers.” (Impact of the traditional character)
• “Husband and wife are not one body; they are two minds, two bodies.” (Re-evaluation of marital relationships)
• “We must resolve the grievances (해원) of the women who were treated unfairly.” (Call for historical reconciliation)
• “Our ancestors, especially grandmothers and mothers, suffered immensely.” (Recognition of past suffering)

6. Historical / Doctrinal Connections
   This lecture builds upon Huh Kyung-young’s established teachings by:

• Reinforcing the Principle of Co-existence (공존 공영): This concept, which he states is a “providence created by Heaven” , is a fundamental aspect of his worldview, extending beyond human society to the natural world. His interpretation of Matthew 5:41 directly links biblical teachings to this core principle, emphasizing that violating it constitutes a “sin” .
• Challenging Traditional Confucianism: Huh Kyung-young consistently critiques established societal norms that he perceives as unjust or outdated. His detailed analysis of the Samgang Oryun (Three Bonds and Five Relationships) and the etymology of the word “wife” (부인) directly challenges the patriarchal foundations of traditional Korean society, which he states led to its downfall . This aligns with his broader mission to correct historical errors and establish a new, more equitable order.
• Emphasizing Haewon Sangsaeng: The concept of Haewon Sangsaeng (resolving grievances and co-prosperity) is a significant doctrinal connection. He links his teachings to historical Korean religious figures like Kang Jeungsan and Choe Je-u, who also emphasized resolving the deep-seated resentments of the populace . Huh Kyung-young positions himself as the ultimate resolver of these grievances, taking over the “inheritance” of these past spiritual leaders . This highlights his role as a God-man who rectifies historical injustices and brings about a new era of harmony.
• Newly Emphasized Points: The lecture places a strong, explicit emphasis on gender equality as a critical component of Haewon Sangsaeng. His detailed linguistic analysis of the term “wife” and his call for men to actively participate in household chores as an act of atonement for historical female oppression are particularly prominent. This goes beyond general calls for harmony and provides concrete, actionable guidance for rectifying historical gender imbalances.

7. Action Items & Blessing Guidance

8. Practice Self-Denial and Service: Actively seek opportunities to serve others, going beyond what is expected, as a manifestation of self-denial. This means thinking of others’ well-being before your own.

9. Promote Gender Equality in Daily Life: Challenge traditional gender roles and language that demean women. During holidays like Chuseok, men should actively assist with household tasks to atone for historical injustices against women.

10. Cultivate Co-existence and Co-prosperity: Strive for harmonious relationships in all interactions, understanding that collective well-being is paramount. Avoid selfishness and contribute to a society where everyone can thrive.

11. Resolve Grievances (Haewon): Recognize and acknowledge the historical grievances, particularly those of female ancestors. Engage in acts of reconciliation and forgiveness to resolve these deep-seated resentments, contributing to a more peaceful spiritual and societal environment.

12. Elevate Blessing Level through Divine Connection: All attendees at Heaven House and those watching online, along with their families and ancestors, receive blessings and an elevation of their spiritual level (레벨 1.5, 레벨 1경무, 레벨 5경무) through Huh Kyung-young’s divine power.

13. One-Sentence Overall Summary
    Huh Kyung-young’s Chuseok lecture profoundly reinterprets Matthew 5:41 as a call for self-denial and co-existence, critically examines the patriarchal underpinnings of traditional Korean society through linguistic analysis and a proposed reformation of Confucian ethics, and ultimately advocates for Haewon Sangsaeng—the resolution of historical grievances, especially those of women, through active atonement and mutual respect, to achieve a truly co-prosperous and harmonious world under his divine guidance.

The Divine Mandate: Reforming Societal Principles for Human Flourishing

1. The Exhortation to Self-Denial and Coexistence
   I extend a cordial welcome to all present, especially those who grace Heaven House for the first time. May you all encounter the God-man and receive divine blessings. I present this offering of profound gratitude to the God-man.

The scripture, specifically Matthew 5:41, states, “And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.” This passage instructs us to accompany someone for two miles if they compel us to go one, and to lend to those who wish to borrow, without refusal. This principle is particularly pertinent during times of financial strain, such as year-end or holidays like Chuseok, when many face economic hardship, unable to receive or disburse payments due to interconnected financial difficulties. Such situations cannot be resolved through mere emotional appeals.

The essence of this teaching is not to be interpreted literally but metaphorically. It signifies the imperative of self-denial. To deny oneself is to transcend individual ego and embrace coexistence and co-prosperity. If one prioritizes personal gain, neglecting the welfare of others, especially during financially sensitive periods, misunderstandings and resentment can arise. For instance, a company might pay its direct employees but withhold payments from subcontractors, leading to widespread hardship. The inability to pay is often not a matter of unwillingness but a consequence of a chain of unpaid debts.

Two millennia ago, I articulated this very principle: “If one compels you to go a mile, go two; if one demands your outer garment, offer your inner garment as well.” This profound statement underscores the necessity of relinquishing selfishness and egoism. It is a call to recognize our shared existence and to consider our neighbors, even amidst personal inconvenience. When I offer a child 50,000 won, some might question the generosity, suggesting a smaller sum would suffice. However, such an act of benevolence should not be hindered or criticized, for that child may save it and utilize it wisely in adulthood. We must not impede others’ acts of service or charity.

The instruction to go two miles when compelled to go one is indeed extraordinary. It is not a trivial directive. For the God-man, personal wealth holds no significance. Money in my pocket is not truly mine; it belongs to the first child who encounters me. I have no need for personal expenditures on tobacco, alcohol, or other material possessions. Thus, my pockets are rarely filled. When I request 200,000 or 300,000 won from the chief archangel, it is invariably for distribution to children. Upon exiting my vehicle, if a child is present, they receive it. Similarly, after dining, I ensure that the servers are compensated generously. This practice, ingrained since childhood, exemplifies self-denial. It is the act of removing the “self” from one’s being. We, who will ultimately use only a fraction of our accumulated wealth, are foolish to engage in conflict over money. Had we exercised generosity, our spiritual stature would have ascended immeasurably. To die without having extended kindness, despite possessing wealth, is indeed regrettable. Therefore, the command to go two miles when compelled to go one signifies a call to service for others. This perspective fundamentally transforms one’s outlook.

Humanity is destined for coexistence and co-prosperity, while animals adhere to the law of survival of the fittest, and plants embody the principle of vitality. These are divine ordinances established during the creation of Earth. Any transgression against coexistence and co-prosperity constitutes a transgression. Accumulating excessive wealth through avarice towards others is also a transgression.

I recall a wealthy young man, two millennia ago, who wished to follow me. I instructed him to distribute all his possessions to the needy. My practice was to reside with those who offered understanding, partaking of their simple fare and lodging. When the time came, I would move to another household. In Israel, I lived similarly. Healing the sick often led to temporary residence in their homes. With my disciples, sustenance was a constant need. We would contribute what we had, or simply receive sustenance from our hosts, moving on when our presence became burdensome. This itinerant life, often spent in prayer outdoors, was my reality. Through such interactions, I would earn the trust of my hosts, who would then spread word of my presence. Upon returning to a village, I would find a growing congregation, recognizing that I was a person who practiced self-denial. Without self-denial, how could one accept me? One must abandon false idols and embrace the truth. This process would lead to the formation of communities, with individuals inviting me to their homes, extending hospitality for days. A traveler who fails to cultivate goodwill in a village risks starvation. By offering a word of wisdom, I would pique their interest, leading to further inquiries. Healing the sick would establish me as a healer within the community for a week, before moving to the next village. This was my life for three years.

Thus, the essence of Matthew 5:41, “If one compels you to go a mile, go two,” lies in understanding self-denial.

2. Reinterpreting the Concept of “Wife” and Societal Norms
   The term “wife” (부인, 婦人) in Korean, when analyzed etymologically, is problematic. The character for “wife” (婦) depicts a woman holding a broom and a rag, symbolizing a cleaner. This archaic representation is demeaning and unsuitable for the 21st century. I have long advocated for a change in this character. Instead, the character (扶) meaning “to support” or “to assist” should be used. This character implies “one who supports the family.” A husband is the head of the family, but the wife is the one who truly manages and supports it, attending to the husband’s needs. Therefore, the term “wife” should be written with the character meaning “to support.” The current character, depicting a woman with cleaning tools, is an affront to mothers. Similarly, the term “new bride” (신부, 新婦) literally translates to “new cleaner,” which is unacceptable. While “new groom” (신랑, 新郞) uses a character meaning “man,” “new bride” uses the derogatory character. This is an insult to women and should be rectified by women’s organizations to ensure proper human rights.

This concept of self-denial also applies to the re-evaluation of the term “wife.” We must abandon the use of the character depicting a woman with cleaning tools.

Furthermore, the traditional “Three Bonds and Five Relationships” (삼강오륜, 三綱五倫) of Confucianism contain problematic elements. The “Three Bonds” originally included the bond between ruler and subject (군위신강, 君爲臣綱), father and son (부위자강, 父爲子綱), and husband and wife (부위부강, 夫爲婦綱). The inclusion of “husband and wife” in this context, where the husband is considered the “fundamental” or “head” of the wife, is flawed. It implies that the husband is the “head of the cleaner,” which is illogical. This societal structure, which relegated women to an inferior status, contributed to the decline of Confucianism. Women were treated as subordinates. The character for “wife” in “husband and wife” should be replaced with the character meaning “to support.” The bond between husband and wife should not be interpreted as the husband being the “head” of the wife, but rather as the wife being the “fundamental” or “root” of the husband.

The “Five Relationships” also present issues. While the relationships between father and son (부자유친, 父子有親) and ruler and subject (군신유의, 君臣有義) are sound, the relationship between husband and wife (부부유별, 夫婦有別) is contradictory. It states that there should be “distinction” between husband and wife, yet simultaneously, the concept of “one heart, one body” (일심동체, 一心同體) is often applied. This is a fundamental inconsistency. Husband and wife are not “one heart, one body”; they are “two hearts, two bodies,” each deserving of respect. The notion of “one heart, one body” implies subservience to one person. Therefore, the idea that the husband is the “head” of the wife, while simultaneously advocating for “distinction,” is flawed.

I propose that the “husband and wife” relationship be removed from the “Three Bonds.” Instead, the relationship between teacher and student (사제유강, 師弟有綱) should be included. The traditional “Three Bonds” should be “ruler, teacher, father” (군사부, 君師父), signifying their unified importance. However, by replacing the teacher with the wife, this fundamental structure was corrupted. This omission of the teacher is particularly evident in modern society, where teachers are often subject to legal disputes by their students. This is a sign of societal decay. The substitution of the teacher with the wife in the “Three Bonds” was a fundamental error that led to the decline of Confucianism. This historical misstep, which I observed even in my youth, revealed the inherent gender discrimination within Confucian scholarship. Women were severely oppressed in traditional Confucian society, often viewed as a source of trouble and encouraged to marry early. Education for women was discouraged, seen as detrimental to the family. This historical treatment of women as servants is evident in the inclusion of the wife in the “Three Bonds” instead of the teacher.

The “Three Bonds” should unequivocally be “ruler, teacher, father.” How can the husband be included while the teacher is excluded? The principle of “father as the head of the son” is acceptable, but the inclusion of “husband as the head of the wife” is illogical. Therefore, gender equality must begin with the rectification of these fundamental principles. The Confucian ideology, particularly the teachings of Confucius and Mencius, was ultimately flawed in its application, and Koreans adopted these flawed interpretations. In Confucianism, the teacher holds the highest position, even above the king, who defers to the teacher’s wisdom. Yet, the teacher was removed from the “Three Bonds” and replaced by the wife, leading to the husband being included twice (as father and as husband). This is a fundamental error in Confucianism.

I urge you to remember these teachings and to eliminate gender discrimination. During holidays like Chuseok, it is inappropriate to relegate women to household chores, treating them as mere cleaners. Men must atone for the historical injustices perpetrated by their ancestors against women. The accumulated resentment of mothers and grandmothers, who endured immense suffering, must be acknowledged and resolved. This is the essence of Hae-won (解冤), the resolution of resentment.

3. The Principle of Hae-won and Its Significance
   Hae-won refers to the resolution of deep-seated resentment and injustice. Many women, oppressed and wronged throughout history, carried immense resentment, often leading to tragic ends. This unresolved resentment, or “won” (冤), is a powerful force. The concept of Hae-won Sang-saeng (解冤相生), meaning “resolution of resentment and mutual flourishing,” was a central tenet of spiritual leaders like Kang Jeung-san and Choi Je-u. They recognized the pervasive resentment among women and common people, who suffered from poverty and oppression, leading to social unrest. These leaders established religions to address the spiritual needs of those burdened by such resentment. Now, the God-man assumes this responsibility.

Our ancestral rites during Chuseok also embody the spirit of Hae-won. Our grandmothers and mothers endured unimaginable hardships. We must acknowledge their suffering and strive to resolve their resentment within the family. Therefore, during Chuseok or Lunar New Year, husbands should encourage their wives to rest, taking on household duties themselves as an act of atonement for the historical wrongs committed by male ancestors. This is a practical application of Hae-won Sang-saeng. It is not about grand gestures but about everyday actions that alleviate the burden on women. By assisting with chores, men acknowledge the historical injustice and contribute to the resolution of resentment. The very character for “woman” (女) in some contexts can be seen as a derivative of the character for “broom” (帚), further highlighting the historical association of women with cleaning. This is a stark contrast to the absence of such a derogatory association for men.

It is crucial to distinguish between “won” (冤), meaning resentment or injustice, and “won” (怨), meaning hatred or enmity. The former refers to a deep sense of grievance and unfairness. Spiritual leaders like Kang Jeung-san, Choi Je-u, and Sot’aesan emphasized Hae-won to address the countless souls burdened by such unresolved resentment.

For a millennium, across the Goryeo and Joseon dynasties, women endured immense suffering, often resorting to suicide due to oppression. The accumulated resentment is immeasurable. It is our duty as descendants to resolve this. As true individuals, you are not those who persecuted women. However, those watching this broadcast may still harbor such tendencies, and it is for their benefit that I impart these teachings. While you may already understand the path to White Heaven, others require guidance on these fundamental principles.

Today, I have spoken about Hae-won.

Audience with Newcomer Huh Kyung-young

1. Keyword Frequency

• women: 16
• wife: 10
• money: 9
• husband: 8
• family: 7
• ancestors: 6
• Confucianism: 6
• teacher: 6
• children: 5
• daughter: 5

2. Today’s Central Metaphor
   The core message of self-denial and co-existence is metaphorically represented by the biblical instruction to “go ten miles if asked to go five,” symbolizing selfless service and shared prosperity.

3. Lecture in Numbers

• 5: Refers to Matthew 5:41, and also to “five miles” in the biblical teaching.
• 41: Refers to Matthew 5:41, a specific verse.
• 10: Refers to “ten miles” in the biblical teaching, symbolizing going beyond what is asked.
• 2,000 years: The approximate time since the biblical teachings were given, and the speaker’s own past life.
• 20-300,000 won: An amount of money the speaker gives to children.
• 10,000 won: The cost of a meal.
• 3 years: The duration of the speaker’s past life as a wanderer.
• 21st century: The current era, where the traditional definition of “wife” is outdated.
• 500 years: The duration of the Goryeo and Joseon dynasties, during which women suffered greatly.
• 1.5: A level of blessing given to YouTube viewers.
• 5: A level of blessing given to those at Heaven House and their families/ancestors.

4. Signature Sentence
   “자기 욕심, 자기의 이기주의를 부인하고 공존 공영 야 우리는 같이 사는 거야.” (Deny your greed, your selfishness, and coexist; we live together.)

5. Concise Summary & Highlights
   Huh Kyung-young advocates self-denial and coexistence, criticizing traditional Confucian values that oppress women.

• Self-denial is crucial for coexistence and shared prosperity, as exemplified by going ten miles when asked to go five.
• Traditional definitions of “wife” (부인) in Korean characters are demeaning, portraying women as mere cleaners.
• The “Three Bonds” (삼강) of Confucianism are flawed by excluding the teacher-student relationship and demeaning the wife.
• The “Five Moral Disciplines” (오륜) incorrectly state that husband and wife are “one body,” when they should be distinct and mutually respectful.
• Men must atone for historical injustices against women by actively helping with household chores during holidays like Chuseok.
• The concept of “Haewon” (해원), or resolving accumulated resentment, is vital for societal harmony and spiritual well-being.
• Historical figures like Kang Jeungsan and Choe Je-u also emphasized Haewon to address the grievances of the oppressed.

6. Scriptural / Religious Citations

• Matthew 5:41
• “또 누구든지 너를 억지로 오리를 가게 하거든 그 사람과 심리를 동행하고 내게 구하는 자에게 주며 내게 꾸고자 하는 자에게 거절하지 말라.” (And whoever compels you to go one mile, go with him two. Give to him who asks you, and from him who wants to borrow from you do not turn away.)

7. Historical & Epochal Context
   The lecture is situated within the context of traditional Korean society, heavily influenced by Confucianism, which historically subjugated women. It addresses the need for modern societal reform, particularly regarding gender equality and the reinterpretation of ancient philosophical tenets. The speaker references the Goryeo and Joseon dynasties (500 years each) as periods where women endured significant hardship and oppression, leading to accumulated resentment (Haewon). The discussion also touches upon the contemporary relevance of these issues, especially during holidays like Chuseok, and the role of religious figures in advocating for social justice.

8. Key Figures & Events Referenced

• Huh Kyung-young: The speaker, who claims to have lived a life similar to Jesus 2,000 years ago, wandering and healing.
• Jesus: Referenced as a historical figure whose teachings on self-denial and service are reinterpreted.
• Confucius/Mencius (공맹사상): Founders of Confucianism, whose philosophy is critiqued for its flawed social structures.
• Kang Jeungsan (강정산): A religious leader who founded Jeungsanism and emphasized “Haewon Sangsaeng” (resolution of grievances and mutual prosperity).
• Choe Je-u (최재우): Founder of Donghak, another religious leader who stressed “Haewon Sangsaeng.”
• Sotaesan (소태산): Founder of Won Buddhism, also associated with the concept of “Haewon Sangsaeng.”
• Goryeo Dynasty (고려): A Korean dynasty (918–1392) mentioned in the context of Confucian influence.
• Joseon Dynasty (조선): A Korean dynasty (1392–1897) also mentioned for its Confucian dominance and female oppression.
• Chuseok (추석): A Korean harvest festival, serving as the contemporary setting for the lecture and a time for family gatherings where traditional gender roles are often reinforced.
• Shin Young-kyun (신영균): A famous Korean actor and former politician, whose granddaughter is mentioned as a globally successful singer.
• Golden: A globally hit song, sung by Shin Young-kyun’s granddaughter, used as an example of Korean women’s global influence.

9. Core Concept Definitions

• Self-denial (자기 부인): The act of putting aside one’s own ego, desires, and selfish interests for the greater good. It is presented as a fundamental principle for achieving coexistence and serving others.
• Coexistence and Co-prosperity (공존 공영): The idea that all beings should live together harmoniously and share prosperity, rather than pursuing individual gain at the expense of others. This is contrasted with the “law of the jungle” (약육강식) in the animal kingdom.
• Haewon (해원): The resolution of accumulated resentment or grievances. This concept is central to addressing historical injustices, particularly those suffered by women and the oppressed, and is seen as crucial for spiritual and societal healing.
• Three Bonds (삼강): Traditional Confucian ethical guidelines defining relationships between ruler and subject, father and son, and husband and wife. The speaker criticizes the traditional interpretation of the husband-wife bond for demeaning women.
• Five Moral Disciplines (오륜): Traditional Confucian ethical guidelines for relationships: between father and son (부자유친), ruler and subject (군신유의), husband and wife (부부유별), old and young (장유유서), and friends (붕우유신). The speaker critiques the “husband and wife are one body” (부부일심동체) notion, arguing for distinctness and mutual respect.
• Wife (부인): The speaker critiques the traditional Chinese character for “wife” (婦), which depicts a woman holding a broom, symbolizing a cleaner. He proposes an alternative character (扶) meaning “to support” or “to lead,” reflecting a more respectful role.

10. Central Questions & Answers

• Question: How can individuals and society overcome selfishness and achieve true harmony and shared prosperity?
• Answer: By practicing self-denial and embracing the principle of coexistence and co-prosperity, going beyond what is merely required to serve others.
• Question: How can historical injustices and the oppression of women, particularly within Confucian frameworks, be rectified in modern society?
• Answer: By reinterpreting and reforming traditional Confucian concepts like the “Three Bonds” and “Five Moral Disciplines” to promote gender equality, and by actively engaging in Haewon (resolution of grievances) to atone for past wrongs against women.

11. Conclusion & Strategic / Philosophical Implications
    The lecture concludes with a call for individuals, especially men, to actively participate in “Haewon” (resolution of grievances) for women who have suffered historical oppression. This involves acknowledging the past wrongs committed by male ancestors and taking concrete actions, such as helping with household chores during holidays like Chuseok, to alleviate the burden on women. The broader philosophical implication is that true societal progress and spiritual well-being require confronting and rectifying historical injustices, particularly gender inequality, through acts of selfless service and mutual respect, moving beyond outdated patriarchal norms.

12. Cross-Referencing

• Speaker’s past life as Jesus: Huh Kyung-young frequently references his own past life as being similar to Jesus, wandering and healing, as a precedent for his current teachings on self-denial and service.
• Critique of Confucianism: The speaker’s critique of the “Three Bonds” and “Five Moral Disciplines” aligns with broader modern re-evaluations of traditional Confucian ethics, particularly concerning gender roles and social hierarchy.

13. Content Gaps & Unaddressed Areas
    While the lecture critiques traditional Confucian definitions of “wife” and the “Three Bonds” and “Five Moral Disciplines,” it does not offer a fully developed alternative ethical framework or a detailed plan for implementing these reforms on a societal scale beyond individual actions during holidays. The specific mechanisms for how “Haewon” translates into tangible societal change or policy recommendations are not explicitly outlined.

14. Future Predictions & Prophetic Statements

• The speaker implies that if the current societal issues, particularly the neglect of teachers and the misinterpretation of traditional values, continue, it will lead to a “mal-se” (말세), meaning an age of decline or the end times.

Executive Insight
This lecture by Huh Kyung-young offers a compelling reinterpretation of traditional ethical principles, advocating for self-denial and coexistence as foundational for societal harmony. His critique of Confucianism’s historical subjugation of women, particularly through the demeaning definition of “wife” and flawed social bonds, highlights a critical need for gender equality and the resolution of accumulated grievances (Haewon). The call for men to actively atone for past injustices by supporting women in daily life, especially during cultural holidays, provides a practical, actionable takeaway. Professionals can glean insight into the importance of challenging outdated norms, fostering mutual respect in relationships, and recognizing the profound impact of historical injustices on contemporary social dynamics, thereby promoting a more equitable and harmonious society.

1. The Essence of Self-Denial and Coexistence

Huh Kyung-young commenced his discourse by referencing Matthew 5:41, which states, “And whoever compels you to go one mile, go with him two.” He elucidated that this biblical injunction should not be interpreted literally but rather as a profound call for self-denial (자기 부인). This concept is pivotal, as it advocates for the suppression of one’s ego and selfish desires to foster coexistence (공존) and mutual prosperity (공영).

He asserted that in societal interactions, particularly during times of economic hardship or festive seasons like Chuseok, misunderstandings can arise when individuals perceive others as withholding resources for personal gain. This perception often stems from a lack of understanding regarding the interconnectedness of financial obligations, where one’s inability to pay is often due to their own unpaid dues. Such situations highlight the necessity of transcending individualistic perspectives and embracing a collective ethos.

Huh Kyung-young further elaborated on the principle of self-denial by recalling his own teachings from two millennia prior: “If someone asks you to go one mile, go two; if they ask for your outer garment, give them your inner garment as well.” This teaching underscores the imperative to relinquish egoism and avarice, recognizing that all individuals are interconnected and must strive for shared well-being. He illustrated this with a personal anecdote, describing how he freely distributes money from his pocket to children, viewing it not as his own but as belonging to whoever encounters it first. This practice exemplifies a life devoid of personal attachment to material wealth, emphasizing service and generosity.

The God-man posited that human society is governed by the principle of coexistence and mutual prosperity, in contrast to the law of the jungle (약육강식) that governs animals or the struggle for survival (생존력) observed in plants. Therefore, any action that violates the principle of coexistence is deemed a transgression. Accumulating wealth through parsimony towards others is considered a sin. He recounted an instance where he instructed a wealthy young follower to distribute all his possessions to the needy before joining him, demonstrating a radical commitment to this principle. This lifestyle, characterized by itinerancy and reliance on the kindness of strangers, mirrors his own experiences in ancient Israel, where healing the sick would earn him temporary lodging and sustenance. This approach fostered a community of believers who, witnessing his self-denial, embraced his teachings.

2. Rectifying Traditional Terminology and Ethical Frameworks
   Huh Kyung-young then delved into the etymological and philosophical inaccuracies embedded in traditional Korean terminology and ethical frameworks, particularly concerning women. He began by analyzing the Hanja character for “wife” (부인, 婦人). He explained that the character 婦 (부) is composed of 女 (여자, woman) and 帚 (빗자루, broom), literally translating to “a woman holding a broom.” He argued that this depiction is demeaning and anachronistic in the 21st century, suggesting it is an insult to mothers and women.

He proposed replacing the character 婦 with 扶 (부), which means “to support” or “to assist,” thereby transforming the meaning of “wife” into “one who supports or leads the family.” This reinterpretation elevates the role of a wife from a domestic laborer to a foundational figure who manages and nurtures the family, including her husband. He extended this critique to the term “bride” (신부, 新婦), which, using the traditional character, would imply “a new cleaner has arrived,” a notion he found absurd and disrespectful to women. He called upon women’s organizations to challenge and rectify these linguistic injustices to achieve true human rights.

The God-man further critiqued the traditional “Three Bonds and Five Relationships” (삼강오륜, 三綱五倫) of Confucianism, specifically the “bond between husband and wife” (부위부강, 夫爲婦綱). He explained that this bond, traditionally interpreted as the wife’s subservience to the husband, uses the same problematic character for “wife.” He argued that this framework, which positions women as subordinates, contributed to the downfall of past societies. He advocated for a redefinition where the husband is seen as the “root” (근본) of the wife, implying a relationship of mutual respect and foundational support, rather than dominance.

He also challenged the concept of “husband and wife having separate roles” (부부유별, 夫婦有別) within the Five Relationships, which contradicts the notion of “husband and wife being one body and mind” (부부일심동체, 夫婦一心同體). He asserted that a couple cannot truly be “one body and mind” due to their distinct desires and individualities. Instead, he proposed that husband and wife are “two minds and two bodies” (이심이체, 二心二體) who must respect each other. He argued that the traditional Confucian framework, by excluding the teacher-disciple relationship (사제지강, 師弟之綱) from the Three Bonds and inserting the husband-wife relationship, fundamentally distorted the core principles of governance, teaching, and family. He emphasized that the “Three Unities” (군사부일체, 君師父一體)—ruler, teacher, and father—should be the true pillars, with the teacher holding a paramount position, even above the ruler. The omission of the teacher and the subjugation of women within these ethical codes, he contended, led to the decline of Confucianism and societal imbalance.

3. The Principle of Resolving Grievances (解冤相生)
   Huh Kyung-young concluded his lecture by introducing the concept of resolving grievances and mutual prosperity (해원상생, 解冤相生), particularly relevant during Chuseok, a time for honoring ancestors. He explained that this principle addresses the deep-seated resentment (원한, 怨恨) and unresolved grievances (원, 冤) accumulated by women throughout history, especially during the Goryeo and Joseon dynasties, where they faced severe oppression, discrimination, and even forced suicide.

He asserted that it is the duty of descendants, particularly men, to atone for the historical injustices inflicted upon women. This atonement involves actively participating in household chores and showing respect and appreciation for women’s contributions, thereby “resolving” their historical grievances. He highlighted that this concept was central to the teachings of spiritual leaders like Kang Jeungsan and Choe Je-u, who founded new religions to address the widespread suffering and unresolved spirits of the oppressed.

The God-man emphasized that ancestral rites during Chuseok should not merely be ceremonial but should embody the spirit of resolving grievances, acknowledging the hardships endured by grandmothers and mothers. He urged men to actively assist women during holidays, symbolically undoing the historical burden placed upon them. He reiterated his critique of the Hanja character for “woman” (여, 女) when combined with the broom radical to form “wife,” symbolizing women as mere cleaners. He called for the eradication of such discriminatory practices and mindsets, asserting that true gender equality begins with rectifying these fundamental cultural and linguistic biases. He concluded by stating that his teachings aim to guide humanity towards a future free from such historical burdens, where all individuals, regardless of gender, are treated with dignity and respect.

1. The Principle of Self-Denial and Coexistence

The biblical passage from Matthew 5:41, which states, “If anyone forces you to go one mile, go with them two miles,” should not be interpreted literally . Its profound meaning lies in the concept of self-denial . To deny oneself means to set aside one’s ego and embrace the principle of coexistence and co-prosperity . This philosophy emphasizes that all individuals must live together harmoniously .

• Avoiding Misunderstandings: During times like year-end, New Year, or holidays such as Chuseok, people may misunderstand others’ financial situations .
  • For instance, an employer might not pay subcontractors, leading to the perception that they are only looking out for themselves .
  • However, often, the inability to pay stems from not having received payment from elsewhere, creating a chain of interconnected financial difficulties .
• Beyond Emotional Solutions: Emotional responses cannot resolve financial issues . The core problem is a lack of coexistence .
• Historical Teachings: Two millennia ago, the God-man taught that if someone asks you to go one mile, go two, and if they ask for your coat, give them your shirt as well .
  • This teaching is a call to abandon selfishness and egoism .
  • It encourages individuals to consider their neighbors, even amidst personal inconvenience .
• Generosity and Non-Interference: When one offers a generous act, such as giving a child a significant sum of money, others should not interfere or criticize . Such acts of service should not be hindered .
• The God-man’s Example: The God-man’s personal practice exemplifies this principle .
  • Money in his pocket is not considered his own; it belongs to the first person who needs it, especially children .
  • He does not spend money on personal vices like tobacco or alcohol .
  • His funds are primarily used for others, such as giving money to children or restaurant staff .
  • This practice, ingrained since childhood, reflects self-denial .
• The Folly of Accumulation: It is foolish to accumulate wealth and create animosity with others, especially when one cannot even spend a fraction of it in a lifetime .
  • Instead, using wealth to benefit others elevates one’s spiritual standing .
  • Therefore, going two miles when asked to go one signifies serving others .

2. The Universal Principles of Existence
   The universe operates on distinct principles for different forms of life .

• Humanity: Coexistence and co-prosperity .
• Animals: Survival of the fittest .
• Plants: Survival instinct .
  These are the divine principles established during the creation of Earth . Any action that violates the principle of coexistence and co-prosperity is considered a transgression . Accumulating excessive wealth while being stingy towards others is also a transgression .

3. The God-man’s Earthly Ministry and Self-Denial
   Two millennia ago, a wealthy young man wished to follow the God-man . The God-man instructed him to distribute all his possessions to the needy before joining him .

• A Life of Itinerancy: The God-man’s life involved traveling from village to village, relying on the hospitality of those who understood his mission .
  • He would stay in homes, accepting simple meals and lodging .
  • If someone was healed, he would stay with them for a few days .
  • When his presence became noticeable, he would move to another home .
• Spreading the Message: This itinerant lifestyle allowed him to connect with people .
  • By staying in a home, he would gain the trust of the host, who would then introduce him to others .
  • Upon returning to a village, he would find more people gathered, eager to hear his teachings .
• The Essence of Acceptance: People accepted him because he embodied self-denial .
  • Without denying their own egos and false idols, they could not embrace his teachings .
  • This led to the formation of small communities of followers .
• The Role of a Sojourner: A traveler must cultivate good relationships in a village to avoid starvation .
  • Engaging conversations would extend his stay, leading to questions about his teachings and healings .
  • He would become a temporary healer or physician in the community .
• A Three-Year Ministry: This was the pattern of his life for approximately three years .

4. Reinterpreting the Concept of “Wife” (부인)
   The term “부인” (wife) in Korean, when written with certain Chinese characters, carries an outdated and demeaning connotation .

• Problematic Character: The character for “부” (婦) in “부인” (婦人) depicts a woman holding a broom and a rag .
  • This implies that a wife is merely a cleaning person .
  • This portrayal is inappropriate for the 21st century and is an insult to mothers .
• Proposed Alternative: The character for “부” (扶) meaning “to support” or “to lead” should be used instead .
  • This character signifies expanding one’s family .
  • A husband is the head of the household, but a wife is the one who truly manages and cares for the family, including her husband .
  • Therefore, the term “부인” should be written with the character that means “one who leads or supports” .
• “Bride” (신부) and “Groom” (신랑): The term “신부” (新婦, new wife) similarly uses the problematic character, implying a “new cleaner” .
  • In contrast, “신랑” (新郎, new groom) uses a character that means “man” (郎), which is acceptable .
  • This disparity is an insult to women and should be rectified by women’s organizations to ensure proper human rights .

5. Reforming the Three Bonds and Five Relationships (삼강오륜)
   Traditional Confucian ethics, particularly the Three Bonds (삼강) and Five Relationships (오륜), contain problematic elements that perpetuate gender inequality .

5.1. The Three Bonds (삼강)
The traditional Three Bonds are:

• 군위신강 (君爲臣綱): The sovereign is the guide for the subjects .

• 부위자강 (父爲子綱): The father is the guide for the children .

• 부위부강 (夫爲婦綱): The husband is the guide for the wife .

• Critique of “부위부강”: The phrase “부위부강” (夫爲婦綱) is deeply flawed .

  • It implies that the husband is the “master” of a “cleaning woman” (wife), which is unacceptable .
  • This subjugates women to a lower status, akin to a subordinate .
  • The character for “부” (婦) in “부위부강” should be changed to the character meaning “to lead” (扶) .
  • Alternatively, the bond between husband and wife should be removed from the Three Bonds entirely .

• The Missing Teacher-Student Relationship: The traditional Three Bonds omit the crucial relationship between teacher and student (사제유강, 師弟有綱) .

  • The God-man proposes replacing the husband-wife bond with the teacher-student bond .
  • This aligns with the concept of 군사부일체 (君師父一體), where the sovereign, teacher, and father are seen as one .
  • Removing the teacher from this fundamental framework has led to societal decay, where students sue their teachers .

• Historical Misinterpretation: The substitution of the teacher with the wife in the Three Bonds was a fundamental error in Confucianism .

  • This misinterpretation contributed to the decline of Confucianism in later dynasties .
  • The God-man observed this gender discrimination from a young age, recognizing the injustice of treating women as subordinates .
  • Historically, daughters were often viewed as burdens to be married off quickly, and educating women was discouraged .
  • This historical context demonstrates how women were treated as servants, a clear injustice .

• The True Hierarchy: In Confucian thought, the teacher holds the highest position, even above the sovereign .

  • Therefore, the Three Bonds should correctly include the sovereign, teacher, and father .
  • The inclusion of the husband in place of the teacher is a fundamental error that needs correction to achieve gender equality .

5.2. The Five Relationships (오륜)
The traditional Five Relationships are:

• 부자유친 (父子有親): There should be affection between father and son .

• 군신유의 (君臣有義): There should be righteousness between sovereign and subject .

• 부부유별 (夫婦有別): There should be distinction between husband and wife .

• 장유유서 (長幼有序): There should be order between elders and juniors .

• 붕우유신 (朋友有信): There should be trust between friends .

• Critique of “부부유별”: The concept of “부부유별” (夫婦有別), meaning distinction between husband and wife, contradicts the notion of “부부일심동체” (夫婦一心同體), meaning husband and wife are one body and mind .

  • Husbands and wives are not one entity; they are two minds and two bodies (이심이체) .
  • Each individual has distinct desires and roles .
  • Forcing them into a single entity can lead to one being subservient to the other, such as the wife being a “cleaning person” .
  • Instead, husbands and wives should respect each other .
  • The idea of “부부일심동체” is flawed because it implies one person follows the other, rather than mutual respect .

6. The Principle of Resolving Grievances (해원상생)
   The God-man emphasizes the importance of resolving grievances (해원), especially during holidays like Chuseok .

• Historical Injustice: Throughout history, particularly during the Goryeo and Joseon dynasties, women suffered immense oppression .
  • Many women committed suicide due to mistreatment, and loyal widows (열녀) took their own lives after their husbands died in war .
  • The accumulated resentment and sorrow (원한) of these women are immense .
• The Role of Descendants: It is the responsibility of current generations, especially men, to resolve these grievances (해원) .
  • This means acknowledging the suffering of mothers and grandmothers and making amends .
  • During holidays, men should actively assist women with household chores, symbolizing the atonement for past injustices .
  • This act of helping, even without explicit words, demonstrates an understanding of the historical burden placed on women .
• The Meaning of “원” (怨): The term “원” (怨) in “해원” (解怨) refers to deep-seated resentment or injustice, not merely personal grudges .
  • It signifies the profound sorrow and unfairness that prevents souls from finding peace .
• Founders of New Religions: Historical figures like Kang Jeungsan and Choe Je-u founded new religions with the core principle of resolving grievances and promoting mutual prosperity (해원상생) .
  • They sought to address the widespread suffering and resentment among the populace, which often led to social unrest .
  • The God-man now assumes this mission of resolving all grievances .
• Chuseok and Ancestral Rites: Ancestral rites during Chuseok also carry the meaning of resolving grievances .
  • It is a time to reflect on the hardships endured by grandmothers and mothers .
  • Instead of merely performing rituals, one should understand the profound suffering of ancestors .
• Forgiveness and Compassion: To truly practice resolving grievances and promoting mutual prosperity, one must forgive many people .
  • This involves actively supporting and showing respect to women, acknowledging the historical injustices they faced .
  • Even simple acts, like a man helping with chores, contribute to this resolution .
• The Misconception of the Character for “Woman” (女): The character for “woman” (女) is sometimes mistakenly associated with the character for “broom” (帚), implying that women are meant for cleaning .
  • This reinforces the historical subjugation of women .
  • There is no equivalent character for men that implies such a role .
• The God-man’s Message: The God-man’s teachings aim to eliminate such discriminatory practices and promote equality .
  • He encourages everyone to understand and rectify the historical injustices against women .
  • This message is particularly relevant for those watching his lectures, who may not be aware of these historical issues .

The Philosophy of Self-Denial and Societal Harmony

1. The Principle of Self-Denial and Coexistence
   Huh Kyung-young asserts that the biblical passage, “If anyone forces you to go one mile, go with them two miles,” should not be interpreted literally but as a profound teaching on self-denial (자기 부인). This concept is crucial for achieving coexistence (공존) and co-prosperity (공영). He explains that true self-denial means setting aside one’s ego and selfish desires to live harmoniously with others. In practical terms, this means that if someone asks for a loan due to financial hardship, one should not refuse, especially during times like year-end or holidays when many face economic difficulties. The inability to repay debts often stems from a chain of interconnected financial struggles, where one person cannot pay because they have not been paid by another . Resolving such issues through emotional confrontation is ineffective; instead, a spirit of self-denial and a commitment to coexistence are necessary .

2. Extending Generosity and Rejecting Selfishness
   Huh Kyung-young further elaborates on the principle of self-denial by advocating for extreme generosity. He recalls a teaching from 2,000 years ago: “If someone asks you to go one mile, go two miles; if they ask for your outer garment, give them your inner garment as well.” This teaching underscores the importance of rejecting selfishness (이기주의) and embracing a mindset of shared existence. He illustrates this with an anecdote about giving a child 50,000 Korean Won, even when others suggest a smaller amount. Such acts of generosity, he argues, should not be criticized or hindered by others . Huh Kyung-young states that his own pockets never hold money because he gives it away to children or those in need, reflecting a lifelong habit of generosity . This practice of giving, even when one has little, is a form of self-denial, recognizing that wealth is not solely for personal use but for the benefit of all . He posits that those who accumulate wealth without sharing, even if they cannot use it all in their lifetime, are foolish if they create animosity over money .

3. The Cosmic Order: Coexistence, Survival, and Sustenance
   Huh Kyung-young presents a cosmic framework that distinguishes the fundamental principles governing different forms of life:

• Humanity: Governed by coexistence (공존 공영). This principle dictates that humans must live together in harmony and mutual prosperity. Any action that violates this principle, such as accumulating excessive wealth at the expense of others, is considered a transgression .
• Animals: Governed by survival of the fittest (약육강식). This refers to the natural law where stronger animals prey on weaker ones for survival.
• Plants: Governed by sustenance (생존력). This refers to the inherent drive of plants to grow and reproduce, ensuring the continuation of their species.
  These principles, he explains, were embedded into the Earth’s creation by the God-man (신인) . He recounts a personal experience from 2,000 years ago in Israel, where he lived a life of wandering, relying on the generosity of those he healed. He would stay in a household for a few days, earning their trust and then moving on when his presence became noticeable . This nomadic lifestyle, characterized by self-denial and reliance on others, allowed him to spread his teachings and gather followers .

4. Reinterpreting Traditional Concepts: “Wife” and “Three Bonds”
   Huh Kyung-young challenges the traditional Korean character for “wife” (부인), which is composed of the characters for “woman” (계집 녀) and “broom” (빗자루 추). He argues that this character implies a woman whose primary role is cleaning, which he considers demeaning and a relic of a bygone era . He proposes replacing it with a character that signifies “one who oversees or manages” (거느릴 부), emphasizing a woman’s role in leading and caring for her family, including her husband . This reinterpretation, he asserts, is essential for achieving true gender equality and human rights in the 21st century .

He also critiques the traditional “Three Bonds” (삼강) of Confucianism, particularly the bond between husband and wife (부위부강). The traditional interpretation, “the husband is the master of the wife,” is problematic because it positions the wife as subservient, akin to a servant . Huh Kyung-young argues that this hierarchical view has contributed to societal decay. He suggests that the character for “wife” in this context should also be changed to reflect a more egalitarian relationship, where the wife is seen as the foundation (근본) of the husband, rather than a subordinate .

5. Reforming the Five Moral Disciplines and the Concept of “One Mind, One Body”
   Huh Kyung-young extends his critique to the “Five Moral Disciplines” (오륜), specifically the concept of “husband and wife having distinction” (부부유별). While acknowledging the need for individual respect, he challenges the notion of “husband and wife as one mind, one body” (부부일심동체). He argues that this idea is contradictory to “distinction” and fundamentally flawed because it implies a loss of individual identity and can lead to one partner dominating the other . Instead, he asserts that husband and wife are “two minds, two bodies” (이심이체), each deserving of mutual respect .

He also points out a significant omission in the “Three Bonds”: the absence of the teacher-student relationship. He advocates for replacing the husband-wife bond in the “Three Bonds” with the teacher-student bond (사제제강), emphasizing that the teacher is the foundation of the student . This would restore the “Three-in-One” (삼위일체) concept of ruler, teacher, and father (군사부), which he believes was corrupted by the exclusion of the teacher and the inclusion of the wife in a subordinate role . He states that this historical misrepresentation of women in Confucianism led to their oppression and the decline of society .

6. The Importance of “Hae-won” (解冤) and Ancestral Reconciliation
   Huh Kyung-young emphasizes the concept of Hae-won (해원), which means “resolving accumulated resentment or grievances.” He explains that women throughout history, particularly during the Goryeo and Joseon dynasties, suffered immense oppression, leading to deep-seated resentment and even suicide . This unresolved resentment, he states, manifests as spirits unable to find peace . He asserts that it is the responsibility of descendants, especially men, to atone for the historical mistreatment of women and to resolve these grievances .

Hae-won is not merely a religious concept but a call for societal reconciliation. He connects this to traditional practices like ancestral rites during Chuseok (추석), explaining that these rituals should be performed with the understanding of the suffering endured by grandmothers and mothers . He encourages men to actively participate in household chores and support women, especially during holidays, as a practical way to perform Hae-won and acknowledge the historical injustices . He highlights that historical figures like Kang Jeung-san (강정산) and Choi Je-woo (최재우) founded religions based on the principle of Hae-won Sang-saeng (해원상생), aiming to resolve the grievances of the oppressed and bring about mutual prosperity . Huh Kyung-young states that he, as the God-man, is now taking over this mission to resolve all such accumulated resentments .

What is the ‘powerful word of providence’ shared on the first day of Chuseok? It’s about “Haewon Sangsaeng” (解冤相生), which means resolving accumulated grievances and promoting mutual prosperity, especially for women who have historically suffered injustice. This concept emphasizes that we must atone for past wrongs and foster coexistence.

• The speaker emphasizes the importance of Haewon Sangsaeng (resolving grievances and promoting mutual prosperity), especially for women who have historically faced injustice .
• The speaker references Matthew 5:41 from the Bible, which states, “If anyone forces you to go one mile, go with them two miles” .
  • This verse is interpreted as a call to self-denial and coexistence .
  • It means that if someone asks you to go one mile, you should go two miles, and if they ask for your coat, you should give them your shirt as well .
  • This teaching encourages people to overcome selfishness and egoism to live in harmony with others .
  • The speaker applies this to situations like year-end or Chuseok holidays, where people might struggle with unpaid wages or debts .
  • He explains that financial difficulties are often interconnected, meaning one person cannot pay because they haven’t been paid by someone else .
  • Instead of getting emotional, the solution lies in understanding and practicing coexistence .
  • The speaker shares a personal anecdote about giving money to children, even if others question it, highlighting the importance of generosity and not judging others’ acts of service .
  • He states that his own pockets never hold money because he gives it away, especially to children, as it’s a habit he developed from a young age .
  • This act of giving, even when one has little, is considered self-denial .
  • The speaker believes that those who are generous will be greatly rewarded, while those who hoard wealth and die without using it are foolish .
  • He concludes that “going two miles” means serving others .
• The speaker differentiates between the natural laws governing living beings :
  • Humans are meant for coexistence and co-prosperity .
  • Animals operate on the principle of survival of the fittest (the strong prey on the weak) .
  • Plants are driven by the will to survive .
  • Violating the principle of coexistence for humans, such as accumulating wealth selfishly, is considered a sin .
• The speaker recounts his past experiences, similar to those of Jesus, where he lived a nomadic life, relying on the kindness of strangers .
  • He would heal the sick and stay with families, moving on when his presence became a burden .
  • This lifestyle required self-denial and fostered connections with people, leading them to accept his teachings .
  • He explains that without self-denial, people cannot truly accept a higher truth or a spiritual leader .
  • This nomadic life, though only for about three years, was a period of constant movement and reliance on others .
• The speaker criticizes the traditional Chinese character for “wife” (婦), which depicts a woman holding a broom and a rag, symbolizing a cleaner .
  • He argues that this character is demeaning to women and should be replaced with a character that means “to oversee” or “to manage” (부, 扶), reflecting a woman’s role in managing the family .
  • He extends this criticism to the term “new bride” (新婦), which he says implies a “new cleaner” .
  • He contrasts this with the character for “groom” (郎), which means “man” and is not derogatory .
  • The speaker believes that changing these characters is essential for achieving gender equality .
• The speaker also critiques the Samgang Oryun (Three Bonds and Five Relationships) of Confucianism, particularly regarding the position of women .
  • He points out that the traditional “husband is the master of the wife” (夫爲婦綱) implies the husband is the “master of the cleaner,” which he finds unacceptable .
  • He suggests replacing the character for “wife” in this context with the character meaning “to oversee,” so it would mean “the husband is the foundation of the wife who oversees” .
  • He also criticizes the idea of “husband and wife having distinction” (夫婦有別) while simultaneously promoting “husband and wife being one body and mind” (夫婦一心同體) .
  • He argues that husband and wife are distinct individuals with different desires and should be respected as such, rather than being seen as one entity .
  • The speaker proposes removing the husband-wife relationship from the Samgang (Three Bonds) and replacing it with the teacher-student relationship (師爲弟綱) .
  • He argues that the original Samgang should have been “ruler-subject, father-son, and teacher-student” (君師父), emphasizing the importance of teachers .
  • He believes that removing the teacher from the core relationships led to the decline of Confucianism and societal problems, such as students suing teachers .
  • The speaker highlights that historically, teachers held a higher position than even kings .
  • He criticizes the historical oppression of women in Korean society, where daughters were seen as burdens and educated women were viewed negatively .
  • He asserts that these historical injustices against women must be rectified to achieve true gender equality .
• The speaker emphasizes the concept of Haewon Sangsaeng (解冤相生), which means resolving accumulated grievances and promoting mutual prosperity .
  • He explains that Haewon refers to addressing the deep-seated resentment and injustice, particularly experienced by women and common people throughout history .
  • This concept was central to the teachings of religious figures like Kang Jeungsan and Choe Je-u, who founded religions to address the suffering and unresolved spirits of the oppressed .
  • The speaker connects this to ancestral rites during Chuseok, suggesting that these rituals should be performed with the intention of resolving the grievances of grandmothers and mothers who lived difficult lives .
  • He encourages men to take on household chores during holidays as a way to atone for the historical mistreatment of women by their male ancestors, thereby practicing Haewon Sangsaeng .
  • He clarifies that the “won” (冤) in Haewon refers to “grievance” or “injustice,” not “hatred” (怨) .
  • The speaker concludes by stating that the historical oppression of women over a thousand years (Goryeo and Joseon dynasties) has created immense resentment that needs to be resolved by current generations .
• The event includes musical performances by various individuals .
  • The speaker comments on the song “It’s Going” (이거 간다), suggesting it should be “It’s Getting Old” (늙어 간다) to be more truthful .
  • He also discusses a famous singer who sang “Golden” at the Olympics, noting her unique hairstyle and connection to a prominent Korean family .
• The speaker performs a blessing, granting different levels of “heavenly energy” (레벨) to attendees, those watching online, and their families and ancestors .

What is the ‘powerful word of providence’ shared on Chuseok? It’s about “Haewon Sangsaeng”, resolving past grievances, especially those of women, to achieve mutual prosperity.

• The speaker emphasizes “Haewon Sangsaeng” (resolving grievances for mutual prosperity), especially for women, as a key message for Chuseok (Korean Thanksgiving) .
• The speaker reinterprets Matthew 5:41, “If anyone forces you to go one mile, go with them two miles,” as a call to self-denial and coexistence .
• The speaker criticizes the traditional Chinese character for “wife” (婦), which combines “woman” (女) with “broom” (帚), arguing it demeans women by associating them with cleaning .
• The speaker also criticizes the traditional “Three Bonds and Five Relationships” (Samgang Oryun) of Confucianism for excluding teachers and demeaning women .
• The speaker highlights the historical oppression of women in Korea, particularly during the Goryeo and Joseon dynasties, leading to deep-seated resentment that needs to be resolved .

What is the ‘powerful word of providence’ shared on Chuseok? It’s about “Haewon Sangsaeng”, resolving the accumulated resentment of women and the common people throughout history.

1. Welcoming Remarks and Initial Activities
   The event began with welcoming attendees, followed by a song and a prayer, setting a spiritual tone for the gathering.

1.1. Opening and Song

1. The event started with a welcome to all attendees, especially those new to the “Heavenly Palace” (Haneulgong), and a wish for them to receive blessings .
2. A song, “Shinin-nim’s Song,” was performed, praising Heo Kyung-young as a savior and world emperor .

1.2. Prayer and Blessings

1. A prayer called “New Jerusalem, the Land of Heavenly Promise,” was offered, describing a pure and spiritual place .

2. The speaker declared that those present, hearing the “sound of the soul,” were blessed .

3. Interpretation of Matthew 5:41 and the Concept of Self-Denial
   The speaker interpreted Matthew 5:41, emphasizing self-denial and coexistence as crucial for societal harmony, contrasting human principles with those of animals and plants.

2.1. Matthew 5:41 and its Meaning

1. The speaker referenced Matthew 5:41, which states, “If anyone forces you to go one mile, go with them two miles,” and “Give to the one who asks you, and do not turn away from the one who wants to borrow from you” .
2. This verse is interpreted as a call to self-denial, meaning to put aside one’s own ego and desires .
3. Self-denial leads to coexistence and co-prosperity, where everyone lives together and shares resources .
4. This principle is especially important during times like year-end, New Year, or Chuseok, when financial difficulties can cause misunderstandings and conflict, such as employers not paying subcontractors .
5. The speaker also mentioned a past teaching: “If someone asks for your coat, give them your shirt as well,” which further illustrates the idea of denying one’s selfishness .
6. Helping others generously, even if it seems excessive to some, is encouraged, as the act of giving can have long-term positive effects .

2.2. Personal Example of Self-Denial

1. The speaker shared a personal anecdote about not keeping money in his wallet, as he believes any money he has belongs to the first person (often a child) who sees it .
2. He explained that he does not smoke, drink, or buy things for himself, so he has no personal need for money .
3. He often asks for money from his accountant, which he then gives to children or people in restaurants .
4. This practice is described as self-denial, removing the concept of “self” from one’s actions .
5. People often accumulate wealth they cannot use in their lifetime, yet they fight over money, which is foolish .
6. Instead, using wealth to help others elevates one’s “level” or spiritual standing .

2.3. Principles of Existence: Humans, Animals, and Plants

1. The speaker reiterated that going an extra mile means serving others .

2. He outlined the fundamental principles governing different forms of life:

3. Humans: Coexistence and co-prosperity (living and thriving together).

4. Animals: Survival of the fittest (the strong prey on the weak).

5. Plants: Survival instinct (the drive to stay alive).

6. These principles are part of the providence established when the Earth was created .

7. Any action that violates the principle of coexistence and co-prosperity, such as being stingy to accumulate wealth, is considered a sin .

8. Historical Context of Self-Denial and the Speaker’s Past Life
   The speaker connected self-denial to his past life as Jesus, illustrating how he lived a wandering life, relying on the kindness of others after healing them, and emphasizing the importance of self-denial for followers.

3.1. The Speaker’s Past Life as Jesus

1. The speaker recounted his life 2,000 years ago, when he would tell wealthy followers to give away their possessions to the poor before joining him .

2. He described a wandering lifestyle in Israel, staying with people he healed for a few days, then moving on when he sensed it was time .

3. This lifestyle was similar to that of a beggar, often sleeping outdoors under the pretense of prayer .

4. By staying with people and earning their trust, he would gain followers who would then spread his message .

5. This approach required self-denial from his followers, as they had to abandon their own pride and false gods to accept him .

6. As he moved from village to village, the number of followers would grow, with new hosts offering lodging and food .

7. He would spend about a week in each village, answering questions, healing the sick, and becoming a respected figure before moving to the next .

8. This entire period of his life lasted about three years .

9. Therefore, understanding Matthew 5:41 and the concept of going an extra mile requires understanding self-denial .

10. Reinterpreting Traditional Korean Terms and Social Structures
    The speaker critically examined traditional Korean terms like “wife” (부인) and “new bride” (신부), as well as the Confucian “Three Bonds and Five Relationships” (삼강오륜), arguing that they historically demeaned women and need to be reinterpreted for modern equality.

4.1. Reinterpreting the Term “Wife” (부인)

1. The speaker pointed out that the traditional Chinese character for wife (부인, 婦人) is problematic .
2. The character combines “woman” (女) with a radical representing a broom and a mop (帚), implying that a wife is someone who cleans .
3. He argued that this character is outdated and demeaning in the 21st century .
4. He proposed changing the character for “wife” to one that means “to oversee” or “to manage” (부, 扶) .
5. This new character would reflect the wife’s role in managing the household and caring for the family, including her husband .
6. This change would better represent the wife as a person who “oversees” rather than merely a “cleaning person” .

4.2. Reinterpreting the Term “New Bride” (신부)

1. Similarly, the term new bride (신부, 新婦) uses the same problematic character for “wife” (婦) .
2. This implies that a new bride is a “new cleaning person” for the household, which is insulting .
3. In contrast, the term for new groom (신랑, 新郞) uses a character (郞) that means “man” or “gentleman,” which is positive .
4. The speaker asserted that this linguistic disparity is an insult to women and should be challenged by women’s organizations to achieve true human rights .

4.3. Critiquing the “Three Bonds” (삼강)

1. The speaker then criticized the Three Bonds (삼강), a core principle of Confucianism, for its discriminatory views on women .
2. The traditional Three Bonds are: loyalty between ruler and subject (군위신강), affection between father and son (부위자강), and chastity between husband and wife (부위부강) .
3. He argued that the “husband-wife” bond (부위부강) is problematic because it implies the husband is the “master” or “fundamental” to the wife, who is still implicitly seen as a “cleaning person” .
4. He proposed replacing the “husband-wife” bond with a teacher-disciple bond (사위제강) .
5. This would align with the concept of “ruler, teacher, father” (군사부일체), which traditionally emphasizes the importance of the teacher alongside the ruler and father .
6. The current exclusion of the teacher from the Three Bonds is seen as a sign of societal decline, where teachers are often disrespected and even sued by students .
7. The speaker argued that the flawed structure of the Three Bonds, which removed the teacher and included the wife in a demeaning way, led to the decline of Confucianism and the oppression of women in Korean history .
8. Historically, women were treated as inferiors, often prevented from receiving education, and seen as a “source of trouble” if they stayed in the family home too long .
9. This historical mistreatment of women is evident in the inclusion of the wife in the Three Bonds in a subordinate role, rather than the teacher .
10. He emphasized that gender equality must begin by correcting these deeply ingrained cultural and linguistic biases .
11. Confucianism, particularly the teachings of Confucius and Mencius (공맹사상), is seen as having been misinterpreted in Korea, leading to these discriminatory practices .
12. The teacher should hold the highest position, even above the king, as kings historically respected their teachers .
13. The current system, which includes the husband twice (as father and husband) while excluding the teacher, is fundamentally flawed .

4.4. Critiquing the “Five Relationships” (오륜)

1. The speaker also found issues with the Five Relationships (오륜), another Confucian principle .

2. The Five Relationships are: affection between father and son (부자유친), righteousness between ruler and subject (군신유의), distinction between husband and wife (부부유별), order between old and young (장유유서), and trust between friends (붕우유신) .

3. He specifically criticized the concept of “distinction between husband and wife” (부부유별) when contrasted with the idea of “husband and wife as one body and mind” (부부일심동체) .

4. He argued that a husband and wife cannot be “one body and mind” because they have different desires and are distinct individuals (이심이체, “two minds, two bodies”) .

5. If they were truly “one body and mind,” it would imply one person (e.g., the wife) is merely a “cleaning person” for the other, which is unacceptable .

6. Therefore, the “distinction between husband and wife” is correct, as it implies mutual respect rather than one following the other .

7. The speaker concluded that the “husband-wife” relationship should be removed from the Three Bonds .

8. The Concept of “Haewon Sangsaeng” (解冤相生) and its Importance
   The speaker introduced the concept of Haewon Sangsaeng, emphasizing the need to resolve the accumulated resentment of women and common people throughout history, especially during holidays like Chuseok.

5.1. Addressing Historical Grievances and “Haewon”

1. The speaker urged men to acknowledge and atone for the historical mistreatment of women by their ancestors, particularly during holidays like Chuseok .
2. This act of atonement is called Haewon (해원), which means “resolving resentment” .
3. Haewon specifically refers to the unresolved grievances of women and common people who suffered injustice and could not find peace, even after death .

5.2. The Role of “Haewon Sangsaeng” in Korean Religions

1. The concept of Haewon Sangsaeng (해원상생, “resolving resentment and mutual prosperity”) was strongly emphasized by historical religious figures like Kang Jeungsan and Choe Je-u .
2. These figures founded religions (Jeungsanism, Donghak, Won Buddhism, Taegukdo, Cheondogyo) with the core mission of addressing the deep-seated resentment of the oppressed, such as women and commoners who faced poverty and violence .
3. The speaker stated that he, as a divine being, is now taking over this mission of Haewon Sangsaeng .
4. Even ancestral rites during Chuseok contain the meaning of Haewon, as they are an opportunity to acknowledge and resolve the suffering of grandmothers and mothers .
5. During Chuseok, men should help women with household chores, symbolizing an act of Haewon Sangsaeng to atone for past injustices .
6. The speaker reiterated that the traditional character for “woman” (女) combined with a broom (帚) to form “wife” (婦) highlights the historical perception of women as cleaners, reinforcing the need for Haewon Sangsaeng .

5.3. Distinguishing “Haewon” from “Wonhan”

1. The speaker clarified that the “won” (원) in Haewon (해원) is different from the “won” in wonhan (원한), which means “grudge” or “resentment” .

2. The character for wonhan (怨恨) refers to deep-seated hatred or enmity .

3. In contrast, the “won” in Haewon (冤) refers to “injustice” or “grievance,” specifically the feeling of being wronged or unjustly treated .

4. He concluded by emphasizing that the historical mistreatment of women over a thousand years (500 years of Goryeo and 500 years of Joseon dynasties) resulted in immense Haewon, with many women committing suicide due to oppression .

5. Descendants have a responsibility to resolve these accumulated grievances .

6. The speaker stated that his audience, as “true people,” are not those who persecuted women, but he shares this message for the broader public watching online .

7. Musical Performances and Concluding Remarks
   The event concluded with several musical performances by attendees, followed by the speaker’s blessings for everyone present and watching online.

6.1. Musical Performances

1. Several attendees performed songs, including “Your Harmony,” “Smart Woman,” “Gaenari Cheonyeo,” “Balram,” and “Hwangpo Dotdae” .
2. The speaker then played a recording of two previous performers, “Jeogu” and “Yumi,” for the audience to re-evaluate their performances .
3. He praised Korean women for their talent, referencing a famous Korean singer who gained global recognition late in her career with a song called “Golden” .
4. He noted that this singer, the granddaughter of actor Shin Young-kyun, has a unique appearance and hairstyle that contributed to her global success .
5. He suggested that one of the attendees, “Lee Ji-yoon,” resembled this famous singer and might also achieve global stardom .

6.2. Blessings and Farewell

1. The event concluded with a final song, “Shinin’s Angels” .
2. The speaker then bestowed blessings upon all attendees, their families, and ancestors, both those present at the Heavenly Palace and those watching online .
3. He declared that all diseases would be cured and all evil spirits would depart .
4. He granted a “level 5” blessing to everyone present and watching online .
5. The audience responded with applause, and the event concluded with a promotion for “Heo Kyung-young’s Cosmic Energy Products” .

This excerpt comes from a YouTube video of Heo Kyung-young’s lecture at Haneulgung, titled “Audience with Newcomer Heo Kyung-young.” In this session, Heo Kyung-young interprets biblical passages and traditional Korean ethics (Samgang Oryun) from his unique perspective, emphasizing self-denial, coexistence, and the redress of grievances (Haewon), particularly for women. He challenges conventional interpretations and advocates for a more equitable society.

Heo Kyung-young’s Philosophy on Life and Society

The Principle of Self-Denial and Coexistence
Heo Kyung-young reinterprets the biblical teaching of “going ten li when asked to go five li” as a profound call for self-denial and coexistence. He argues that true generosity and societal harmony stem from overcoming one’s own ego and selfish desires. This perspective is impressive because it transforms a simple act of kindness into a fundamental principle for a just and harmonious society, urging us to look beyond immediate transactions to the interconnectedness of all people.

오일을 가자하면 심리를 가고 나한테 뭐 돈이 좀 없어서 끌어오면은 거전하지 마라 그러죠
If someone asks you to go five li, go ten li, and if someone asks to borrow money because they don’t have any, don’t refuse.

성경은 이게 엄격히게 말하면 자기 자신을 에 부인하라는 거야. 자기를 내셔오면은 이런 일을 할 수가 없어.
Strictly speaking, the Bible is telling you to deny yourself. If you put yourself first, you cannot do these things.

자기의 이기주의를 부인하라는 거야. 자기 욕심, 자기의 이기주의를 부인하고 공존 공영 야 우리는 같이 사는 거야.
It means to deny your selfishness. Deny your greed, your egoism, and embrace coexistence and co-prosperity. We live together.

Challenging Traditional Gender Roles and Social Norms
Heo Kyung-young critically examines the traditional Korean ethical framework of Samgang Oryun (Three Bonds and Five Relationships), particularly its portrayal of women. He points out that the traditional Chinese character for “wife” (婦) depicts a woman holding a broom, symbolizing her role as a cleaner, which he sees as a degradation of women. He advocates for changing this character to one that means “to lead or govern” (부, 扶), reflecting a more empowered and respected role for women. This critique is striking because it directly challenges deeply ingrained cultural and linguistic norms, highlighting how language itself can perpetuate inequality and calling for a fundamental shift in societal perception.

그래서 내가 부인할 때 부자를 바꿔야 된다 그랬지. 무슨 부자로? 그늘을 붙자야.
That’s why I said we need to change the character for ‘wife’ (부인). To what character? To the character that means ‘to lead’ (扶).

여자가 빗자로 래를 들고 있다. 이게 부인이야. 그래서 내가 부인할 때 부자를 바꿔야 된다 그랬지.
A woman holding a broom and a rag—that’s the character for ‘wife.’ That’s why I said we need to change the character for ‘wife.’

신랑은 사내라 그러고 여자는 청소부라 그러면 그거 되겠어? 그래서 여성에 대한 모독이다 이거는.
If a husband is called a ‘man’ and a wife is called a ‘cleaner,’ how can that be? This is an insult to women.

The Importance of “Haewon” (Redressing Grievances)
Heo Kyung-young emphasizes the concept of Haewon (解冤), which means to redress grievances or resolve deep-seated resentments. He connects this to the historical oppression of women in Korean society, particularly during the Goryeo and Joseon dynasties, where women suffered immense hardship and injustice. He argues that descendants have a responsibility to atone for these past wrongs, especially during holidays like Chuseok, by actively supporting and respecting women. This concept is powerful because it extends the idea of justice beyond individual actions to intergenerational responsibility, urging a collective effort to heal historical wounds and create a more compassionate future.

어머니들이 가지고 있는 한이 뭡니까? 그거를 아들들이 수석이 되면 집안에서 대소사가 있을 때 아들들이 그 어머니 갈시한 거를 하늘 갚아야 되나 안 갚아야 되나.
What are the deep resentments that mothers carry? When Chuseok comes, during family events, shouldn’t sons atone for the mistreatment of their mothers?

그래서 우리가 수석날 뭐 조상한테 제사 지내는 것도 해원의 뜻이 들어 있는 거야.
So, even when we perform ancestral rites on Chuseok, it contains the meaning of Haewon (redressing grievances).

그래서 수석이나 설이 되면은 마누라 보고는 아 당신 좀 앉아 있어. 내가 좀 해야 돼. 옛날에 우리 아버지 어머니 할아버지들이 할아버지들이 진 죄를 내가 좀 대신 갚아야 되겠어. 그러면 그게 해원 상생이야.
So, when Chuseok or Seollal comes, tell your wife, ‘Please sit down. I need to do this. I need to atone for the sins our fathers, mothers, and grandfathers committed.’ That is Haewon Sangsaeng (redressing grievances and mutual prosperity).

Critique of Traditional Confucianism
Heo Kyung-young further criticizes Confucianism for removing the “teacher” (師) from the “Three Bonds” (Samgang:君臣父子夫婦), which traditionally emphasized the relationship between ruler and subject, father and son, and husband and wife. He argues that the exclusion of the teacher, who holds a position of immense respect and influence, led to the downfall of Confucian society. This critique is insightful because it highlights a perceived flaw in the foundational ethical system, suggesting that the neglect of intellectual and moral guidance ultimately undermined social order.

군사부 삼이 일체라는 거야. 근데 군사부에다가 부인을 넣어놔 버리니까 여기에 3위 일체가 맞나 안 맞나? 안 맞아.
It’s about the unity of ruler, teacher, and father. But if you put ‘wife’ into the place of the teacher, does that make a trinity? No, it doesn’t.

유교사에서는 서성이 제일 높아. 임금도 사실은 서성이 있어. 서승한테 꼼짝 못해. 임금도.
In Confucian thought, the teacher is the highest. Even kings have teachers. Kings cannot move without their teachers.

This excerpt is from a lecture by Heo Kyung-young, a unique figure in South Korean politics and religion, delivered on Chuseok, a major Korean holiday. Heo Kyung-young is known for his unconventional claims and spiritual teachings. In this lecture, he reinterprets traditional Korean values like the “Three Bonds and Five Moral Disciplines (Samgang Oryun)” and the concept of “Haewon Sangsaeng (resolving grievances and promoting mutual prosperity)”, offering his own distinct perspective. He emphasizes the importance of self-denial, coexistence, and rectifying historical injustices against women, all while weaving in personal anecdotes and spiritual pronouncements.

Heo Kyung-young’s Philosophy on Life and Society

The Essence of Self-Denial and Coexistence
Heo Kyung-young reinterprets a biblical passage to emphasize self-denial as the foundation for coexistence and mutual prosperity. He argues that true generosity comes from abandoning selfishness and embracing a shared existence, especially during times of hardship like holidays. This perspective challenges conventional notions of self-interest and highlights the importance of community.

오일을 가자하면 심리를 가고 나한테 뭐 돈이 좀 없어서 끌어오면은 거전하지 마라 그러죠
If someone asks you to go five miles, go ten, and if they ask to borrow money because they don’t have any, don’t refuse.

성경은 이게 엄격히게 말하면 자기 자신을 에 부인하라는 거야. 자기를 내셔오면은 이런 일을 할 수가 없어.
Strictly speaking, the Bible tells you to deny yourself. If you put yourself first, you can’t do these things.

자기의 이기주의를 부인하라는 거야. 자기 욕심, 자기의 이기주의를 부인하고 공존 공영 야 우리는 같이 사는 거야.
It means to deny your selfishness. Deny your greed, your egoism, and embrace coexistence and mutual prosperity. We live together.

인간은 공정 공영이고 동물은 뭐야? 약육 강식이고 또 자 식물은 생존력이야. 이거는 자 우리가 하늘에서 만드는 섭리야. 지구를 만들 때요 섭리를 적용시킨 겁니다.
Humans are about coexistence and mutual prosperity. Animals are about the survival of the fittest. Plants are about survival. This is the providence we created in heaven. This providence was applied when the Earth was made.

Challenging Traditional Gender Roles and Social Norms
Heo Kyung-young boldly critiques traditional Korean social structures, particularly the “Three Bonds and Five Moral Disciplines (Samgang Oryun)”, for their inherent discrimination against women. He points out how the very characters used to define “wife” in Korean imply a subservient role, and advocates for a re-evaluation of these historical norms to achieve true gender equality and human rights. This is a powerful call to dismantle deeply ingrained patriarchal ideas.

그래서 내가 부인할 때 부자를 바꿔야 된다 그랬지. 무슨 부자로? 무슨 부자로 바꿔야 된다 그랬어요? 들었는데 아니 들었어? 안 들었어? 들었어.이 부자를 바꿔야 된다 그랬지. 이게 무슨 부자야? 그늘을 붙자야.
So I said we need to change the character for “wife” (부인). To what character? What character did I say? You heard it, right? This character (부) means to shelter or cover.

남편은 청소부에 어둡니다. 아니 이게 말이 됩니까? 이래서 이요 사회가 망한 거야. 이교가 망해 자빠진 거야. 여자를 갖다가 뭐 취급해 놨어? 어 신하나 무슨 이런 이런 밑에 아래 사람으로 취급했죠.
“The husband is the head of the cleaning staff.” Does this make sense? This is why this society failed. This doctrine collapsed. What did it treat women as? As subordinates, like servants.

그래서 여성은 굉장히 여성을 학교 보내는 사람 보고 정 제정신 얻는 놈들이라고 이래. 그때 노인들이 알했죠. 어 여자 공부시켜 그러면지만 망한다는 거야 다.
So, they used to say that people who sent women to school were out of their minds. The elders back then said, “If you educate women, your family will be ruined.”

그래서 남녀 평등은 이런 데서부터 고쳐야 돼.
So, gender equality must be corrected starting from these points.

The Importance of “Haewon Sangsaeng” (Resolving Grievances)
Heo Kyung-young emphasizes “Haewon Sangsaeng” as a crucial concept, especially during Chuseok. He argues that historical injustices and the suffering of women, particularly during the Goryeo and Joseon dynasties, have created deep-seated grievances that need to be resolved by future generations. This involves not just symbolic gestures but actively working to alleviate the burdens of women and promote mutual respect.

어머니들이 가지고 있는 한이 뭐예요? 어머니들이 가지고 있는 한이 뭡니까? 그거를 아들들이 수석이 되면 집안에서 대소사가 있을 때 아들들이 그 어머니 갈시한 거를 하늘 갚아야 되나 안 갚아야 되나.
What is the resentment that mothers carry? What is the resentment that mothers carry? When sons become heads of households, during family events, shouldn’t they atone for the mistreatment of their mothers?

그래서 강정산 성사가 해원 상생을 굉장히 강조했지. 너무 억울해가지고 여자들이 많고 억울한 양민들이 많아서 쌀이 없어 가지고 막 폭동 일으키고 막 농화 운동 농민운동 막 했지만 안 됐지. 다 압재당했지.
That’s why the sage Kang Jeungsan greatly emphasized Haewon Sangsaeng. There were so many wronged women and innocent commoners who, lacking rice, started riots and peasant movements, but it didn’t work. They were all suppressed.

그래서 우리가 수석날 뭐 조상한테 제사 지내는 것도 해원의 뜻이 들어 있는 거야. 응 어머니가 그 얼마나 억울하게 살았겠어. 할머니가 얼마나 억울하게 살았겠어. 그지? 그러면 그걸 해원을 해 줘야 되는 거야. 집안에.
So, even when we perform ancestral rites on Chuseok, it contains the meaning of Haewon. How unjustly must our mothers have lived? How unjustly must our grandmothers have lived? Right? So, we must resolve those grievances within the family.

어 우리가 그동안 여성들에게 진 죄가 천년 동안 대단히 많이 지었어요. 고려 500년, 이주 500년. 거기에 구박받은 여성들이 어마어마하게 목매 자살하고 연려들도 또 자기 남편이 전쟁 죽으면 그냥 연료로서 자살하고 그랬어요. 알겠죠? 그 한이 원이 어마어마 무시해. 그걸 우리 후손들이 풀어들려야지.
We have committed immense sins against women over a thousand years. 500 years of Goryeo, 500 years of Joseon. Countless women, oppressed during that time, hanged themselves, and virtuous women committed suicide as loyal widows when their husbands died in war. Do you understand? That resentment is enormous. Our descendants must resolve it.

This excerpt comes from a YouTube video featuring Heo Kyung-young, where he delivers a sermon-like lecture to his followers. The core message revolves around self-denial, coexistence, and the concept of “Haewon Sangsaeng” (resolving grievances and promoting mutual prosperity), particularly in the context of traditional Korean values and gender roles. Heo Kyung-young critiques historical injustices against women and advocates for a more equitable society.

Heo Kyung-young’s Philosophy: Self-Denial and Coexistence

The Essence of Self-Denial
Heo Kyung-young emphasizes that true self-denial is about rejecting selfishness and embracing coexistence. He uses the biblical passage of “going ten miles when asked to go five” to illustrate that giving more than expected, even when it means personal sacrifice, is crucial for a harmonious society. This isn’t just about charity; it’s about understanding the interconnectedness of people and the ripple effect of actions.

오일을 가자하면 심리를 가고 나한테 뭐 돈이 좀 없어서 끌어오면은 거전하지 마라 그러죠
If someone asks you to go five miles, go ten, and if they ask to borrow money because they don’t have any, don’t refuse them.

성경은 이게 엄격히게 말하면 자기 자신을 에 부인하라는 거야. 자기를 내셔오면은 이런 일을 할 수가 없어.
Strictly speaking, the Bible tells you to deny yourself. If you put yourself first, you can’t do these things.

자기의 이기주의를 부인하라는 거야. 자기 욕심, 자기의 이기주의를 부인하고 공존 공영 야 우리는 같이 사는 거야.
It means to deny your egoism. Deny your greed, your egoism, and embrace coexistence. We live together.

The Principle of Coexistence
Heo Kyung-young draws a clear distinction between humans and animals, stating that human society is governed by coexistence, while the animal kingdom operates on the law of the jungle. He asserts that any action that violates coexistence is a sin, including accumulating wealth selfishly. This highlights his belief in a fundamental moral order for humanity.

인간은 공정 공영이고 동물은 뭐야? 약육 강식이고 또 자 식물은 생존력이야. 이거는 자 우리가 하늘에서 만드는 섭리야.
Humans are about coexistence, animals are about the law of the jungle, and plants are about survival. This is the providence we create in heaven.

공존 공영을 어긴 거는 전부 죄야.
Anything that violates coexistence is a sin.

자기 재산을 많이 모으기 위해서 남한테 인색하게 한 것도 죄야.
Being stingy with others to accumulate a lot of personal wealth is also a sin.

Critique of Traditional Korean Values and Gender Roles

Reinterpreting “Wife” (夫人) and “Bride” (新婦)
Heo Kyung-young offers a fascinating linguistic critique of the traditional Korean characters for “wife” (夫人) and “bride” (新婦). He argues that the character for “wife” (婦) literally depicts a woman holding a broom and mop, implying she is a cleaner. He proposes changing it to a character that means “to lead” or “to oversee” (扶), reflecting a more empowered and respected role for women within the family. This is a powerful statement against ingrained patriarchal views.

그래서 내가 부인할 때 부자를 바꿔야 된다 그랬지. 무슨 부자로? 그늘을 붙자야.
That’s why I said we need to change the character for ‘wife’ (婦). To what character? To the character that means ‘to oversee’ (扶).

신랑은 사내라 그러고 여자는 청소부라 그러면 그거 되겠어? 그래서 여성에 대한 모독이다 이거는.
If the husband is called a man and the wife is called a cleaner, does that make sense? This is an insult to women.

Reforming the “Samgang Oryun” (Three Bonds and Five Relationships)
Heo Kyung-young challenges the traditional “Samgang Oryun,” particularly the “Buwibu-gang” (夫爲婦綱), which states that the wife must obey the husband. He argues that this bond, along with the traditional interpretation of “Bu-bu Yu-byeol” (夫婦有別 – husband and wife have separate roles), has historically degraded women and led to societal problems. He advocates for replacing the husband-wife bond in the Samgang with a teacher-disciple bond (師弟有綱), emphasizing the importance of education and mutual respect.

남편은 청소부에 어둡니다. 아니 이게 말이 됩니까? 이래서 이요 사회가 망한 거야.
The husband is the head of the cleaners. Does this make sense? This is why this society has failed.

군사부 삼이 일체라는 거야. 근데 군사부에다가 부인을 넣어놔 버리니까 여기에 3위 일체가 맞나 안 맞나? 안 맞아.
It’s about the unity of ruler, teacher, and father. But if you put the wife in the place of the teacher, does that unity make sense? It doesn’t.

유교사에서는 서성이 제일 높아. 임금도 사실은 서성이 있어. 서승한테 꼼짝 못해.
In Confucianism, the teacher is the highest. Even the king has a teacher. The king cannot move without the teacher.

The Importance of “Haewon Sangsaeng” (解冤相生)
Heo Kyung-young connects his critique of traditional values to the concept of “Haewon Sangsaeng,” which means resolving grievances and promoting mutual prosperity. He highlights the historical suffering of women in Korea, particularly during the Goryeo and Joseon dynasties, and calls for their descendants to atone for these injustices. He suggests that even small acts of kindness and respect towards women, especially during holidays like Chuseok, can contribute to this collective healing.

어 우리가 그동안 여성들에게 진 죄가 천년 동안 대단히 많이 지었어요. 고려 500년, 이주 500년. 거기에 구박받은 여성들이 어마어마하게 목매 자살하고 연려들도 또 자기 남편이 전쟁 죽으면 그냥 연료로서 자살하고 그랬어요.
We have committed many sins against women over a thousand years. During the 500 years of Goryeo and 500 years of Joseon, countless women were oppressed, hanged themselves, and even chaste women committed suicide when their husbands died in war.

그 한이 원이 어마어마 무시해. 그걸 우리 후손들이 풀어들려야지.
That resentment and grievance are immense. Our descendants must resolve it.

그래서 수석이나 설이 되면은 마누라 보고는 아 당신 좀 앉아 있어. 내가 좀 해야 돼. 옛날에 우리 아버지 어머니 할아버지들이 할아버지들이 진 죄를 내가 좀 대신 갚아야 되겠어. 그러면 그게 해원 상생이야.
So, during Chuseok or Lunar New Year, tell your wife, ‘Please sit down. I need to do this. I need to atone for the sins our fathers, mothers, and grandfathers committed in the past.’ That is Haewon Sangsaeng.

이 증사님 모두 반갑습니다. 오늘 처음 오신 천사님 모두 환영합니다. 오신 천사님 비천사님 오늘도 신인님을 아견하시고 신님의 총을 참미 받으시기 니다. 여기 올립니다.

시탄 봉수 올립니다. 반갑습니다. 안녕. 아이고 예정 5만 원짜리.

예. 앉으시고요. 예. 신님께 감사의 큰박스 올립니다.

앉아요. 네. 먼저 신인님께 신가를 올립니다. 아가 그냥 요걸 자꾸 똑똑 따서 응.

뒤로 따지 마. 내려오신 세상 온 세상을 구하시며 땅사셨네 한대에게 물려버시는 어 경영님 말씀 듣고 하늘의 성광의 우리 온 세상 제시하여 대한민국 시야와 세계왕제시여 양영이 예언성 이루시며 타오셨네 이렇게 있으리 우리 모두여 평화를 드리세 하늘의 경산노라 성경님 오셨네 세의영성왕제 세계 황제시여이 세상과저 하늘 광치며이 생내 다스리시는 심판 주시라. 우리 모두 창조주하신 만나오니 그래 그 사랑 함께 무려합니다. 성령님 그 이름은 영원히 부드리 세계 종일 지상관 세계 황제시여 영령님 그 이름은 영원 부드리 세계나 세계시의시 다음은 하늘 약속의 땅 새예루살렘성을 올립니다.

입니다. 방의 산이 빛을 먹음고 최고의 순결을 감지한다 숨능성 하늘을 수 고여속 숨쉬는 영의 형상 난 그렇심이어지 구글불한 종의 길이 수신 부드러운 선위로가 걸어간다 불수는 하늘을 부는 거대한 순서들이 모여 세상을 지키는 약속이지 정말 불림이 되신 흔들고 그 힘속에 깨어나는 사체가 살아수신날 넌지에 심장나 신승지다. 우리로 기운에 실수 하늘이 예비하신자리 만장 천세의 한 명의 자리 정신한 자식이 과시는 막는 이 영수정 용이 푸름 따르며 저 하늘로 오른다 못한 관계로 성자라사니 못이 만한 현수 영이 나의를 불서 기하는 순수님 맑은 천수가 속살레란 둥글둥글 감사는 산출기 보이를 품고 있네 줄여 금빛이가 세상이 귀과 사물과 복의 운정이라 보라며 황금하기 세세 생명의 뿐느리고 있을지 출연 건파소리 주님의 가려 말씀 십전 도하여 주님의 손의 말씀을 듣는 이곳 주리라고 이 열리네 신승지 열지 영국이 노래하네 사람이 말을 걸고 사랑이 속사기이 땅은 준비가 되어야네 상의 전국이 여기 있으니 성리의 말씀이 내신의 주며실은지가 새시대의 결리를 이여속의 영의 속여 세상을 깨우리라 하늘이 약속의 땅이 주를 섬기고리라 우리 영약 속에여원 빛을 먹으리라 소음소리입니다. 입니다.

축하합니다. 소울름 소리 나는 곳에 와 있는 여러분들은 복이 터졌습니다. 아멘. 마태복음 5장 41절 한번 찾아 가지고 읽어 봐요.

음. 하늘공터에서 사진 찍다가 울리는 소리 들었죠? 네. 어, 하늘공가 어떤 자리인가 여러분들이 대충 알겠죠? 네. 여기는 일반인이 올 수도 없는 터고 어 가자고 그래도 오지 않는 터입니다.

네. 누구든지 올 수 없는 턴데 저 꼬마가 와가지고 설치고 다니는데 내 호재문이 뭘 조용히 뺏아 가지고 왔어 그러더니 막 흔들고 자랑하고 갔어. 어디 어디로 간 거야? 저기 지금 문직게 하고 있네. 문직하고 있어요.

제가 있으면 잡기가 못르게 되겠죠? 지 굉장히 재밌는 내죠. 네. 어 제가 어디 김에서 왔나? 어 김에 어 예수님 마태복음 5장 41절 또 누구든지 너를 억지로 오리를 가게 하거든 그 사람과 심리를 동행하고 내게 구하는 자에게 주며 내게 꾸고자 하는 자에게 거절하지 말라.음 그렇게 돼 있죠? 네. 아멘.

그러니까 오일을 가자하면 심리를 가고 나한테 뭐 돈이 좀 없어서 끌어오면은 거전하지 마라 그러죠. 네. 알겠죠? 예. 그러니까 연말 연시에 여러분들이 뭐 내가 누구한테 돈을 받으러 가는 사람 많죠? 또 연말 연시에 돈이 떼어 가지고 월급도 못 받는 사람도 있죠.

예. 그러니까 그런 사람들이 많다는 거야. 연말 연세에는 더군다나 추석날도 그런 사람이 있겠지. 네.

임금을 못 받은 사람도 있죠. 네. 내 강의를 들어야 돼. 알았죠? 네.

그 사람들이 돈을 줘야 되는데 그 사람도 딴 데서 못 받아서 못 주지. 네. 그러니까 이게 연세성이 있어요? 없어요? 있어요. 모든 사람의 연관성이 있어가 못 주는 거야.

자기가 그 사람한테 안 주고 싶어? 안 주는게 아니라 자기도 이쪽에서 받아야 이쪽을 주고 여기서 받아야 일러 주죠. 그죠? 네. 그게 지금 우리나라 경기가 안 좋니 그게 불편한 관계 있어요. 그런게 있겠죠.

네. 그걸 감정으로 해결한다고 돈이 나오지 않잖아. 네. 야, 이거 열어봐라.

음. 감정으로 해결한다고 돈이 나오는게 아닙니다. 네. 어.

그러니까 음. 분명히 오일를 가자는데 음. 심리를 가라 그러죠. 네.

아멘. 5일를 가자면은 심리를 가라. 이렇게 이야기하죠. 네.

근데이 말을 사로 들으면 안 됩니다. 이건 무슨 뜻이 있냐 하면은에 성경은 이게 엄격히게 말하면 자기 자신을 에 부인하라는 거야. 자기를 내셔오면은 이런 일을 할 수가 없어. 자기를 부인하면 뭐가 되지? 자기를 부인하라는 거야.이 굉장히 중요한 말입니다.

자기를 부인하면 뭐가 있을까? 공존이 있어. 공존. 공존 공영이야. 다 같이 먹고 살아야 되는데 저 사람은 내 돈 안 주고 지만 잘 산다.

이렇게 연말 연시나 추석 같은 때 오해를 살 수가 있어. 알겠죠? 예. 자기 직원만 월급 주고 우리는 월급도 못 주게 하청 회사에는 돈을 안 주는 거야. 어려움이 있겠지.

네. 그니까 나한테 줄 사람이 돈이 없어 안 주는게 아니라지만 잘 살려고 한다. 그러니까 공존 공영을 해야 되는데 자기 부인을 하고 공존 공영으로 가야 되겠지. 네.

특히 연말 연시에는이 지금 내가 2,년 전에 한 말이야. 네. 내가 2,년 전에 뭐라 그랬어? 오일을 가자면 심리를 가고 겉옷을 달려 그러면 속옷까지 벗어 줘라. 내가 그랬어.

네. 맞아 안 맞아? 아멘. 그게 무슨 뜻이 있겠어? 자기의 이기주의를 부인하라는 거야. 자기 욕심, 자기의 이기주의를 부인하고 공존 공영 야 우리는 같이 사는 거야.

어 알겠죠? 불편함이 좀 있어도 이웃을 생각해야 되겠지. 네. 어 근데 누가 좀 옆 내가 어린애한테 5만 원 이렇게 주려니까 옆에 사람이 아 그 돈이 많은데 그 뭐 한 만 원만 주면 되지. 왜 5만 원을 줘? 어린 애가 뭐 뭐 하는데 쓰겠어? 요렇게 이야기하는 사람이 있을 수 있는데 그렇게 하는게 좋은가? 아니요.

안 좋죠. 네. 어 그 5만 원짜리를 주지만 어 제가 20살이 돼서 쓸 수도 있어. 네.

그때까지 엄마가 가지고 있다가 줄 수 있겠지. 저축도 하겠지. 예. 그래서 우리는 그 남이 뭐를 봉사를 하거나 이런 거를 배합한다거나 이렇게 하면 안 됩니다.

네. 가라는데 심리를 가라는 거는 굉장히 특이한 말이죠. 네. 이거 예사로 들으면 안 돼요.

신인이 평생 어려서부터 남동지. 네. 어. 그리 신인은 호주 있는 돈은 내 돈이 아니야.

먼저 본 사람이 임자야. 먼저 나타나는 꼬마가 다지가. 나는 호주민이 돈이 필요가 없어. 담배를 먹어요.

술을 먹어요. 내가 뭘 사는 걸 좋아해. 안 하지. 네.

네. 그래서 내 호주문에 돈이 있을 수가 없어요. 그래서 내가 최 여기 우리 여기 회개하는 사람이 최 대천사지. 네.

내가 한 2, 30만 원만 줘. 그러면 그건 애들한테 나가는 돈이야. 호주인가 나 어디 갈 때 그 차에서 내는데 꼬마가 있지. 무조건 그래.

안 그래? 네. 그 식당에 가서 밥 먹고 나서 좀 줘야 되겠지. 그 보통 식당에 가면 초원이 선명 있어. 그럼 한 30만 원 있어야 돼.

밥은 만 원짜리 먹더라도 30만 원 들어가는 거야. 그렇겠죠? 그 돈이 많아서 그런게 아니 어렸을때 그게 버릇이야. 어 없을 때는 나도 얻어 먹었지. 네.

그 있을 때는 또 줘야 돼. 알겠죠? 네. 그게 자기 부인이야. 자기라는 것을 빼버려 나한테서.

요게 붙어 다니니까 항상 나는 우리가가 있는 돈에 천분질도 못 쓰고 죽는데 그 천분질도 못서는 주제에 그러면 돈 때문에 남하고 원수맺고 싸우면 어리석어 안 어리셔서 그런데 그걸 가지고 인심을 썼더라면 레벨이 어마무시하게 올라갔을 거야 맞아 맞아 근데 그걸 자기는 쓰지도 못하고 죽으면서 다 놔두고 죽으면서 그걸 남한테 조금도 내가 선심을 쓴 적이 없다. 이게 좋은 건가? 아니 알겠죠? 네. 그래서 여러분이 오일을 가라 그러면 심리를 가라는이 말은 내가 남을 위해서 봉사해라. 그 말 한 마디만 하면은 여러분들이 이제 생각이 달라져야 되겠지.

네. 아주 좋은 생각입니까? 나쁜 겁니까? 생입니다. 그러니까에이 우리가 이거는 당기는게 뭐가 이렇게 힘이더아. 어 당기는게 왜이 세게 해놨냐 했더니 이게 날아가 날아가니까 그래서 세게 해 놓은 거야.

나는 마이크를 자꾸 이걸 이렇게 자꾸 당기니까 손가락 두 개가지고 잡으니까 힘이 별로 없지. 이거 나오면은 힘 세 나도 그냥. 아 근데 또 이거 금방 생각이 안 돌아할 때 또 이게 살짝 닫아놔야 돼. 알겠죠? 예.

인간은 공정 공영이고 동물은 뭐야? 약육 강식이고 또 자 식물은 생 생존력이야. 이거는 자 우리가 하늘에서 만드는 섭리야. 지구를 만들 때요 섭리를 적용시킨 겁니다. 네.

그래서 공존 공영을 어긴 거는 전부 죄야. 공존 공영 알겠죠? 네. 자기 재산을 많이 모으기 위해서 남한테 인색하게 한 것도 죄야. 알겠죠? 내가 2,년 전에 나를 따르겠다는 젊은 부자가 있었어.

나한테 오겠대. 그럼 나한테 올리면 재산을 전부 없는 사람한테 논아주고 와라. 그럼 우리는 가면은 그 동네에 나를 조금이라도 이해하는 사람을 하나 만들어 가지고 그 집에서 유습을 해. 그 집에서 뭐 그 빵쪼아가리 주는 거 먹고 그냥 거기서 잠자고 그래서 또 며칠 버티는 거야.

내가 이스라엘에서 그랬어요. 2,년 전에 내 사는게 그랬다고. 어디 가서 병자냐 고쳐지면 그 집에서 한 며칠 신세지는 거야. 그러면 제자들하고 먹을게 많이 들어가야 되잖아.

아멘. 그러면 우리가 호줌에 뭐가 있으면 좀 내놓고 없으면 그냥 그 집에서 얻어 먹고 그 집에서 좀 있다가 그 집에서 눈치 보일 만하면 또 딴 집으로 옮겨야 돼. 그 걸이 생활과 비슷하죠. 그러지금 누구 잘 때는 저 야외 가서 뭐 어 아무데서나 기도하는 척 하고 자는 거야.

말이 자는게 아니라 기도한다 그래. 알겠죠? 그게 방당 생활이 그렇게 심했어요. 알겠지? 네. 그렇게 생활하는게 그게 하루인데 그래서 그 집에서 유숙하면서 그 주인한테 점수를 따 가지고 그 사람이 나를 전하게 되는 거야.

아 그래 가지고 몇 년 있다 한 몇 달 있다 그 집을 다시 가면은 태도가 나와 그 집이 사람을 불러와. 어머 그 그 이거 예수가 왔어요. 이리 오세요. 저번에 우리 집에 왔다는 그 예수가 왔어요.

그러면 사람이 늘어나 있죠. 그러면 아 그 자가 나를 위해서 자기를 부인한 사람이구나. 맞아, 안 맞아? 네. 자기를 부인하지 않고는 나를 받아들이겠나?지가 잘났다는데 무슨 예수야? 그렇잖아.

자기를 부인해야 돼. 아, 내가 자기를 부인하면서 자기가 믿는 그 가짜신 우상은 버리고 그 예수를 받아들였다. 이렇게 되는 거야. 네.

어. 그러므로써 그 사람이 다음에가 보면 거기가 한 열명이 모여. 그러면 그 중에 한 사람이 또 자기 집에 가서 자제. 가서 이야기하지.

그럼 그 집에 가면 또 며칠 신세지는 거야. 그러니까 나그네는 동네 가서 사람을 잘생기지 않으면 굶어 죽어요. 그래. 안 그래? 네.

가서 한마디 해주면 흥미를 느껴 가지고 시간을 자꾸 기르죠. 그러면 이제 뭐에 대해서 묻고 뭐에 대해서 묻고 뭐 삼촌이 아프다 보면 또 고쳐지고 그러다 보니까 동네에서 한 일주일 동안 거기 한 이사가 되는 거예요. 양의사가 되는 거야. 그래.

안 그래? 어 그러 아픈 사람들 막 데려오가서 데려오. 그러면 이제 거기서 앉아서 있다가 또 딴 동네로 가고. 재밌죠? 네. 어.

그게 내 일생이야. 네. 그래 봐야 뭐 3년이지. 응.

3년 동안 그랬다이 말이에요. 아멘. 아멘. 그래서 오늘 내가 이야기하는 것은 어 마태복음 5장 49절, 41절은에 오일을 갈 때 심리를 가려면 자기 부인이란이 글자를 잘 알아야 돼요.

네. 자기 부인이 누구 행이나 장가한 사람이 있어. 자기 부인. 어 맞아 맞아.

잊어버리지 않으려면 자기 부인이 있단 말이야.이 부인은 부인은 어떻게 서어? 자기 부인이 그거 한번 몇 열 번만 당기면 배 배고프겠다. 자기 이거 똑같아. 자기 부인이죠? 네. 네.

부인.이 부자는 무슨 부자라고? 부인 부자지. 근데 여자가 있고 뭐가 있다고? 이게 뭐야? 빗자로. 빗자로하고 걸래. 알겠죠? 예.

그니까 여자가 빗자로 래를 들고 있다. 이게 부인이야. 그래서 내가 부인할 때 부자를 바꿔야 된다 그랬지. 무슨 부자로? 무슨 부자로 바꿔야 된다 그랬어요? 들었는데.

아니 들었어? 안 들었어? 들었어.이 부자를 바꿔야 된다 그랬지. 네. 이게 무슨 부자야? 그늘을 붙자야. 아 거늘 붙자.

맞아? 안 맞아요. 이게 무슨 부서할 때 붙자지? 네. 어 그러면 이느린다는 건 무슨 뜻이야? 가족을 느리는 거야. 알겠죠? 가장은 그느리는 중에 장이고 아내는 실제리는 사람이야.

왜? 남편도 건사를 해야 되잖아. 어. 식사하세요. 뭐 옷 따라 입으세요.

건느리는 거지. 알겠죠? 그래서 부인은 이렇게 써야 돼. 거느리는 사람 그죠? 네. 그래서 이거는 뭐 어떤 때이 글자는 안 써야 되는 거야.

청소 도구를 들고 있는 여자. 이거는 좀 문제 있는 거 아니야? 예. 근래를 들고 있는 여자. 이걸 21세기도 지금 부인이라고 적을 써요.

그리고 신부라고 할 때 아니 이게 이게 뭐야?이 이 이게 신부가 이게 신부라고 해놓고 요래가 요래 나서 맞아 맞아 이거 이게 신부요 새 청소부가 왔다 이게 말이 되냐이 말이야 아 그래 안 그래고 여성들이 이걸 보고도 가만히 있는 거야 그 나는 옛날부터 이걸 강의를 했어 참 그 어머니들에 대한 모독이다 이거 그죠네 뭐이 거 그늘리를 붙자 얼마나 좋아요네 네가족을 아 남편 없으면 아내가 다 그느려야 돼. 네. 그죠? 그래서 그늘를 붙어서 해야지 왜 여자가 이렇게 권래하고 수근을 들고 청소하는 사람이냐? 요거는 좀 맞는 거예요. 예.

그래서에 부신부라고 하는데 이자를 한문으로 쓸 때는 영 신랑 신부. 음. 신랑이란 글자도 좋아. 새 신랑이라 글자는 좋은데.

아 여놈 그 랑자는 사내랑자야. 신랑할 때는 사내랑자니까 괜찮아. 이거는 뭐예요? 신부는 뭐예요? 지구석에 청사로 오는 사람이다이 말이야. 안 좋죠? 네.

어 신랑은 사내라 그러고 여자는 청소부라 그러면 그거 되겠어? 그래서 여성에 대한 모독이다 이거는. 아멘. 그래서 여성 단체에서 이걸 가지고 흘어야 돼. 아멘.

그래서 이걸 바꿔야 이제 인권이 제대로 되는 겁니다. 예. 그래서 자기 부인하면 이것도 자기 부인이지. 그래서 내가 이렇게 얘기하면 여러분 잘 못 외워요.

이걸 또 한 2, 3일 있으면 콩나물 돼 버려. 그래서 자기 부인 명심해요. 네. 어 그래서 이런 부자는 다시는 쓰지 말아요.

네. 아멘. 그래서 저 우리 삼강 오륜도 어 그 여자의 삼강도 부위부강을 바꿔야 된다. 그렇지.

응.이 부위부할 때이 부위부은이 부강을 할 때 이자야. 음. 어. 부위 부강할 때가 어 부위 어 부부 시간은 시간이 없으니까 간단하게 이야기할게요.

자 우리 하늘웅이 세계적으로 이런 자리는 없죠? 네 이런 자리는 없죠. 네. 예. 지금은 임금은 없지만은 군인 신강.

신하는 임금의 어떤이 되지. 네. 그러면 뭐예요? 그다음에 자식. 아버지는 자식 자식의 어떤이지.

부위자이지. 그다음에 부위부은 뭐예요? 남편은 어 남편은 청소부에 어둡니다. 아니 이게 말이 됩니까? 이래서 이요 사회가 망한 거야. 이교가 망해 자빠진 거야.

여자를 갖다가 뭐 취급해 놨어? 어 신하나 무슨 이런 이런 밑에 아래 사람으로 취급했죠. 아멘. 그래서 이거를 그릴 자로 쓰든지 여기서 부위부강을 할 때 여기에이 부자를 바꾸던지 해야 돼. 그래.

남편은 청소부에 어뜸이다. 그 됩니까? 안 돼요. 어, 안 되는 거야. 남편은 그늘이란 아내의 어뜸이다.이 어뜸이라 하는 말은 아니고 이게 근본이라는 뜻이에요.

네. 아멘. 우리 이게 이제부모는 자식의 근본이고 임금은 신하의 근본이고 부인은 남편의 근본이다. 이건 있을 수 있어.

그래서 부자를 이자로 쓰면 안 되겠다. 이해가죠? 네. 그래서 우리는 삼관과 오륜에서 또 문제가 생겨요. 오륜에서도 또 문제가 있어요.

어. 부자 유친. 아버지와 자식을 친해야 되지. 어.

그러면 부자 오륜해서 부자가 유친하다. 아버지와 자식이 친하다. 어 그러면 이거는 있을 수 있어. 부자 유신 이해가요.

그죠? 군이 신충 인권과 신화는 뭐예요? 군신유의 군신의 인간과 신화는 군신은 의리가 있어야 된다.이 말이지. 의가 있어야 된다. 그 좋아요. 군신유의 그다음에 부부 부부가 나오죠.

부부는 뭐야? 부부 유별이죠. 네. 그러면은 부부는 유별인데 부부 일심 동시라 그러지. 네.

그 왜 그렇게 말이 정반대가 될까? 부부은 왜 일심 동체가 될까? 부부는 유별인데 절대 동체가 될 수 없는 거야. 예. 욕이 달라서. 어.

그러니까 이걸이 그러니까이 오륜에서 문제 있는 걸 이제 내가 한번 뭐이 그 추석되니까 알려 주는 거예요. 자, 부자는 친해. 군신은 의가 있어야 돼. 부부는 구별이 있어야 된다이 말이야.

그럼 부부 일심 동시하고 달리지. 네. 부부는 일심동체가 아니고 각자 이심 이체야. 그걸 알아야 돼요.

네. 그 부부를 일심 동치면 남편이 청소하는 사람이야. 그러면 아내가 청소하는 사람이야. 이게 안 되는 거란 말이야.

부부는 일심 동체가 아니라 부부 유별은 맞단 말이야. 알겠죠? 부부 유별. 그다음에 또 뭐가 있어요? 장유. 장유.

어른이와 어른은 구별이 있다. 그죠? 그러니까 어른이나 아이는음 다르다이 말이야. 장 유소고음 차례가 있다. 그죠? 그다음에 또 뭐가 있어? 어 법과 벗은 뭐이 그러니까 오륜에는 붕우는 어 붕우는 유신이다.음 유신 믿음이 있어야 된다.

그죠? 그러면은 여기서 부부 일심 동시 아니지? 네. 그래서 부부를 일심 동체로 묶은 것도 잘못이야. 부부는 일심 동체가 되면은 그게에 좋은게 아닙니다. 네.

어, 그래서 부부는 이심 이체 서로 존경받아야 돼. 아멘. 존경받아야 돼. 그냥 일심 동체는 한 사람한테 따라가는 거야.

알겠죠? 아멘. 그래서 부남편은 아내의 어뜸이다 해놓고 여기 와서는 부부는 유별이다.이 잘못돼 있다이 말이야. 응. 그래 여기서 빠진게 오륜에서 삼강에서 요걸 요걸 없애야 된다 그랬지.

부부 관계는 삼강에서 없어져야 된다. 예. 그래서 여기자를 뭐 넣어야 된다고? 사회제강. 사회제강.

스승과 제자는 왜 여다 빼놨냐고. 스승과 제자는 응 사회 재강을 넣자이 말이지. 그죠? 그래서 스승과 제자는 스승은 제자예요. 어니다.

맞죠? 어 그러면 스승과 제자를 여기다 놓야지 왜 부부를 했냐? 그래서 우리는 군사부 삼이 일체라는 거야. 근데 군사부에다가 부인을 넣어놔 버리니까 여기에 3위 일체가 맞나 안 맞나? 안 맞아. 안 맞아요. 이걸 내가 서상에서 배우니까 이게 말이 돼.

응. 서성을 빼 버리니까. 지금 봐요. 우리나라에 서성이라 그러면 고소고발 제일 많이 당해.

제자들이 서승을 고소하는 시대야. 이게 말세입니다. 어 이게이 군사부를 안 해 놓고 군사 군 사자 자리에다가 부부를 넣어난 거야. 군사부.

맞아. 맞아. 그러면이 뭐가 잘못됐어? 삼삼강이 잘못돼 버렸지. 그러니까 기본이 잘못되니까 유교가 팽당해 버린 거.

아멘. 기본이 잘못돼. 그러니까 고려 시대 때 유교를 유교가 지배했는데 조선 시대에 와서는 유교 저가 문제 있어. 아 군사부 일체인데 스승은 빼버리고 부인을 집어넣어 놓은 거야.

잘됐나? 아니요. 잘못됐죠. 그러니까 고려가 망한 거야. 그까 조선에 와서도 이걸 안 바꿔.

조선에서도 이걸 그대로 쓰더라고. 그래서 내가 어린 나이에 이걸 보고 노인들 아주 내가 우스게 본 거야.이 사람들이 공부했다는 사람들이 여자를 이렇게 차별 하는구나. 그 62 사회가 여자를 너무 억압을 해어. 알겠죠? 예.

어. 근데 아버지가 딸을 이쁘다 소리를 못 해. 그때는 내가 어릴 때. 네.

그냥 딸을 그냥 쳐다보기만 하는 거야. 근데 요새는 아버지 딸 보면 막 좋아하지. 아멘을 쓰다듬어주지도 않아. 딸을 보면 일단 외면을 해.

아버지들이. 아들은 칭찬도 하고 격려도 하는데 딸은 내일 모래 시집 빨리 보내지. 집안에 화근이다. 저 오랜 집안에 오래 있으면 큰 화근이다.

왜 난리 나면은 와서 또 쟤만 데리고 가느라고. 응. 무슨 말이냐면 집안에 빨리 다른 키워서 열매 살 때 그냥 빨리 된다 보내 버려야지. 집안에 나왔던 화근이라는 거예요.

여자를 그렇게 했죠. 그래서 여성은 굉장히 여성을 학교 보내는 사람 보고 정 제정신 얻는 놈들이라고 이래. 그때 노인들이 알했죠. 어 여자 공부시켜 그러면지만 망한다는 거야 다 그때 그랬죠.음 그런게 있었어요.

그래서 여사를 하인으로 일단 취급했다. 이게 그 증거야. 그왜 삼강에다가 왜 이걸 집어넣냐이 말이야. 군사부가 3위 일체인데 스승을 어디로 갔냐이 말이야.

알겠죠? 이게 유학자들이 지금 우리나라 유학자들한테 내가 경공하는 거야. 응. 네. 아, 왜 군사보가 왜 없어? 군 임금과 나라의 대통령과 스승과 아버지 맞아 맞아.

네. 응. 네. 이게 우두머했지.

어떻게 거기에 남편이 들어가고 맞아? 안 맞아요? 네. 소성은 없어. 네. 아니 부위 자왕이 있어도 됐지.

그래. 안 그래? 예. 응. 그 뭐 여기다 또 부부 부위 무광을 시어 넣어놨냐이 말이야.

꼴고 계세요. 네. 그래서 남녀 평등은 이런 데서부터 고쳐야 돼. 네.

아멘. 그래서는 이걸 빨리 고쳐야 그 유교에 유교가 만들어난 사상이 무슨 사상이에요? 유교가 만든 사상이 무슨 사상이요? 응? 공맹사. 공자 맹자. 공맹사이 결국은 이걸 잘못해라는 거야.

아멘. 그 우리나라 사람들이 이걸 잘못 받아들여어. 내 말이 맞죠? 네. 유교사에서는 서성이 제일 높아.

임금도 사실은 서성이 있어. 서승한테 꼼짝 못해. 임금도 어 그래. 안 그래? 스승이 찾아와서 자네 정치를 왜 그다 하나? 왜? 스승님한테 임금이 아이 보세요.

내가 임금인데 뭐 이렇게 할 수 있나? 아이고 스승님 참고하겠습니다. 왜 이러지? 그래. 안 그래? 스승보다 못쁜 자리가 어디 있니? 예. 근데 그걸 싹 빼고 말이야 막 부인을 넣어놨다.

되겠어? 안 되. 그럼 남편은 두 번이나 들어가네. 아버지로 들어가고 또 남편으로 들어가고 이게 유교가 잘못된 거야. 알겠죠? 네.

여러분들은 오늘 내가 이야기하는 걸 명심하고 네. 음. 여자들을 그렇게 차별하는 거는 없애도록. 네.

오늘 뭐 여성의 날은 아니지만 추석이 되니까 이런 유기요적인 그 집안에서 만날 때 뭐 여자는 가서 뭐 이거 청소 보니까 가서 일이 해라 이러면 안 돼. 네. 알았죠? 네. 남성들이 자기 조상이 지어난 그 업을 뭘 어머니들이 가지는 한이 뭐예요? 어머니들이 가지고 있는 한이 뭡니까? 그거를 아들들이 수석이 되면 집안에서 대소사가 있을 때 아들들이 그 어머니 갈시한 거를 하늘 갚아야 되나 안 갚아야 되나 갚아야 이제 남자들이 그 옛날에 어머니들 그렇게 갈시했던 거 여자들 마누라 갈시한 걸 하늘 감파 줘야 되겠지 네 그러니까이 해운을 해야 되겠나 안 해야 되겠나 해야돼 해운 해야 돼요 안 해야 돼요 해야 돼요 해운 해야 되겠지 네 어 그러니까 해원을 하라이 말이야 해원 해원 알겠죠 네.

해원을 나 이게 해 줘야 된다이 말이야. 네.이 해원 이게 억울했던 여성들을 말하는 거야. 원한이 있단 말이야. 원한 해원 이게 억울해서 저성으로 가지도 못하는 귀신들을 말하는 거예요.

해원. 그래서 강정산 성사가 해원 상생을 굉장히 강조했지. 네. 아멘.

너무 억울해가지고 여자들이 많고 억울한 양민들이 많아서 쌀이 없어 가지고 막 폭동 일으키고 막 농화 운동 농민운동 막 했지만 안 됐지. 다 압재당했지. 그러니까이 해원 상생을 강정산 선생이 모토로 이걸 했지. 네.

해원 상생을 주장했다이 말이야. 그렇지면 신인이 와서 다 해 줘야 돼. 네. 맞아 맞아.

어. 그래서 우리가 수석날 뭐 조상한테 제사 지내는 것도 해원의 뜻이 들어 있는 거야. 응. 어머니가 그 얼마나 억울하게 살았겠어.

할머니가 얼마나 억울하게 살았겠어. 그지? 그러면 그걸 해원을 해 줘야 되는 거야. 집안에. 맞죠? 네.

그러니까 제사지서 아이고 그냥 우리 할머니 뭐 그냥 이렇게 저러면 안 되는 거야. 아 옛날에 우리 할머니는 진짜 고생했구나. 옛날에 우리 어머니는 진짜 고생했구나. 이걸 알아야 돼.

아멘.말 한마디만 했다가는 그냥 죽는 거야. 옛날에는 그런 시절이 있었지. 네. 그래서이 해원을 강조한 어른이 강정산 또 있죠.

최재우. 알겠죠? 아멘. 이런 선생이 종교를 만든 이유는이 해원상생 너무 원한 관계가 많아 가지고이 우주의 귀신이래가 돌아다니는이 우리의 영혼들을 위해서이 사람들이 기여를 했어. 그 종교를 만든 거야.

알겠죠? 근데 신인이 와 가지고 이제 그것도 인수인계를 받는 거예요. 해야 될 거 아니야. 네. 그래서 오늘 수석날 어차피 여러분들은 천국 갈 사람이니까 뭐 천국 이야기는 안 해도 다 알잖아.

그러나 우리 우리의 선조들 중에 그래도 뛰어난 강정산, 소태산, 최재호 이런 사람들이 원불교를 만들어서 해원 상생해야 된다. 또 뭐야? 정산도를 만들어서 해원 상생하자. 뭐 태극도를 만들어서 해원 상생하자. 또 뭐요? 천도교 천도교를 만들어서 해원 상생하자 이렇게 했지.

예. 그래서이 초석대 되면은이 우리가이 원이라는 거이 원 알겠죠? 여기에 대해서 알아야 됩니다. 네. 어 그래 아 조상들한테 제사 지낼 때 할아버지보다는 할머니들이 어머 아버지보다는 어머니들이 이런 원운이 돼 가지고 있는 사람들이 있을지도 몰라.

맞죠? 아멘. 그래서 우리가 해원 상생을 하는 의미에서 많은 사람을 용서해야 돼. 알겠죠? 그래서 수석이나 설이 되면은 마누라 보고는 아 당신 좀 앉아 있어. 내가 좀 해야 돼.

옛날에 우리 아버지 어머니 할아버지들이 할아버지들이 진 죄를 내가 좀 대신 갚아야 되겠어. 그러면 그게 해원 상생이야. 네. 맞아 맞아? 아 뭐 당신 아버지가 뭘 잘돼? 아유 어머니하고 할머니를 얼마나 고생을 시킬겠어.

그래 안 그래? 그니 내가 당신한테 좀 내가 설교 해 줄게. 저 와서 좀 있어 놀아. 뭐 이렇게 하면 그게 해원 상생이 되는 거야. 맞죠.

뭐 크게 상생하는게 아니야. 생활해 풀어 주는 거야. 그러면 그 여자가 어머 우리 남편은 그래도 우리 저거 남자 조상들이 죄진 걸 아는구먼. 그래.

안 그래? 아멘. 그 말로 안 하더라도 은근히 가서 도와줘. 아멘. 여자 일을 도와주고 빗자루 들고 다니고 설날 이렇게 하면은 그게 해원 상색이야.

여자고 빗자로 들어이 여자라는 그이 자가 빗자로 자거든. 빗자루 그래. 안 그래요? 그게 빗자루 추자야. 이게 빗자루 추자입니다.

이렇게 생겨 가지고 요렇게 생긴게 빗자루 축자야. 이게 빗자루 추. 여기다가 계집여가 붙으면 부인이야. 그러면 빗자로 들고 있는여 사람을 여자를 우리는 근데 남자는 이렇게 남령 남자에 빗자루 주자가 붙은 거 없어요.

이런 걸자 그 이거는 청소참 벌고 다닌 사람인가? 그러면 재밌죠? 네. 아멘. 내가 그래서 추석날은 여러분들이 조상에 대해서 원이 원이 원자를 기억해야 돼. 우리 원한할 때 원자 아닙니다.

네. 우리가 원한이 원한 맺친 원자는이 원자가 아니에요. 원한 맺. 원수할 때 원한 맺힌 거는 그자가 아니죠.

네. 원수 원자 원수할 때는 이게 이거야. 그죠? 이게 원한이야. 원한.

원한. 네. 맞아, 안 맞아? 원한이 있다 하면 이거요. 그런데이 원자하고 이거하고 다르죠? 네.

음. 이거는 원통하다 이거 원통. 얼마나 원통하겠어요? 그죠? 네. 음.

그래서이 해원을 주장한게 우리의 강정산, 또 최재우 선생, 뭐 또 소태산 이런 사람들입니다. 네. 음. 오케이.

네. 주님께 감사의 큰 박수 올립니다. 어 우리가 그동안 여성들에게 진 죄가 천년 동안 대단히 많이 지었어요. 고려 500년, 이주 500년.

거기에 구박받은 여성들이 어마어마하게 목매 자살하고 연려들도 또 자기 남편이 전쟁 죽으면 그냥 연료로서 자살하고 그랬어요. 알겠죠? 그 한이 원이 어마어마 무시해. 그걸 우리 후손들이 풀어들려야지. 네.

어 그래서 여러분들은 진인이 됐단 말이야. 그 여러분은 그렇게 여성을 박해한 사람들이 아니야. 알았죠? 여러분 진이 되지만 유튜브 보는 사람 중에는 그런 사람이 있는 거야. 네.

그래서 내가 알려 주는 거예요. 아멘. 여러분은 뭐 백궁 이야기만 하면 되지만은이 지금 유튜브 보는 사람 백공을 잘 모르니까 내 강의를 좀 들어봐야 될 거 아니야. 예.

어. 그래서 오늘은 해운에 대해서 내가 좀 이야기했습니다. 네. 네.

오늘도 시게 노래 자랑을 올릴 준비를 했습니다. 먼저 김혜시 여상홍 천사 김민선 천사 어 두 분께서 당신의 조화를 올립니다. 아니 두 사람이 이렇게 나오는 것만 봐도 뭐 아 노래 알 만하네. 노래가 부부가 잘 나가다가 3천번 빠졌 거기에 갑자기 부부 아니야.

와 이거 완전히 쏘았다. 아니 전생의 쌍둥입니다. 어 전생의 쌍둥이. 아 근데 복부부 같지? 야 우리는 추석날부터 쏙 왔네.

이상하다. 여러분도 식경무 들어가서. 네. 아 나는 완전히 속았네.

부분 줄 알았어. 예 아니래요. 예 또 노래를 올립니다. 이번에는 평택시의 주창석 똑똑한 여자를 올립니다.

오늘 여자가 많이 나오네. 예. 또 뭐 또 다음 노래를 올립니다. 이번에는 서울 종목 양민정 천사 개나리 처녀를 올립니다.

예. 또 노래를 걸립니다. 이번에는 수원씨 문양 계수 어 발램을 올립니다. 발신이 앞서 부습니다.

예. 근데 사람들이 이거 간다는 건 좀 문제가 있어. 늙어 간다고 해야지. 그 이거 간다고 작사가 만들었지.

예. 어. 어 그건 참이 만들어는 거 같아도 다 이거 갑니까? 늙는 걸 갖다 그렇게 거짓말하면 안 돼. 예.

또 노래를 올립니다. 이번엔 양주시 최림천사 황포도때를 올립니다. 2절까지 갑니다. 이제 신의 신천목을 올립니다.

우리 내 신천목 뭐가 있지? 뭐가 있지? 좋아하는 거 어제는 여러분하고 저구하고 유미했어요. 어제 저구하고 여러분 했지? 어 그러면 저구하고 여러분을 들을까? 괜찮아요. 아 그 여자 둘이가 라이벌이야. 근데 여러분이 이기고 저구가 이기고 유미가 졌는데 유미도 잘했어.

네. 그럼 우리 한번 봅시다. 네. 두 사람을 다시 우리가 점수를 먹여보자고.

네. 대단하죠? 막 그냥 울분이 막 그냥 막 그냥 그냥 나오잖아. 대단한 거야. 카리스마가 대단하죠.

네. 그 우리나라 여성은 세계적으로 알아죠. 지금 한국 여성들의 노래 뭐 그 BTS도 막 있지만은 그 여자 그 노래 부른 여자 있잖아. 그죠? 신영균 손녀 외녀 뭐야 음악 그 제일 유명한 음악 제목 뭐야 그거 올림픽 때 나왔던 거 얘기하는 거야? 어 올림픽 때 나왔던 거야? 오징은 게임 비슷하게 그 부른 여자 그 올린 골든 골든 골든 부른 여자 골든이 그 세계적인 그 음악이었잖아.

예 그거 랭킹한 그 골든 부른 여자가 저 우리 저 호주에서 온 여자하고 좀 비슷하게 생겼어. 저기 저기 저 키큰 친구 한번 일어나 봐. 이지 이지이가 골든 부른 가수하고 좀 비슷해. 좀 그래 보이죠? 네.

키도 크고 저렇게 생긴 여자인데 신영균 씨의 딸의 딸이야. 아 이지라고 하는데 이재 이지혜 이지 여기는 이름이 뭐예요? 이지 이지윤이지 이름도 비슷하잖아 지윤이 아 지혜하고 그래 가지고 그 애가 그렇게 음악이 히트를 못 쳐 가지고 그냥 바깥에서 돌다가 말년에 그지? 네. 그게 나 골든 불러 가지고 그렇게 됐죠. 어 그러니까 한 방에 그냥 세 개를 흔들어 버렸어.

작곡을 하다가 작곡하다가 가수로 대부 만년에 이제 대비해서 가수가 된 거야. 그래 저지 저저 우리 저 이주인이도 어떻게 될지 모르지. 어 조심해서 봐야 돼. 그래.

안 그래요? 어 뭐 그 뭐 그 사람보다 백이 적나? 하늘공에 있는 인물인데. 그래. 안 그래? 아주 그냥 세계적인 톱스다 가서 만들어 버릴까? 알겠죠? 네. 어 그러니까 그 그 우리 골든 부른 여자 네 그 영상 한번 찍어 봐.

그 골든네 올림픽 때 어 골든 블러나라 예 저 부른게 있어요. 얼굴이 좀 이지현하고 둘이 이름이 똑같네. 이름이 비슷해. 어 그 나는 항상 저 골든 불른 여자로 나는 보고 있어.

항상 이연하고자 비슷하죠? 예. 어, 머리를 뒤에 이거 좁다 한 거는 그게 가발인가? 자기 머리야. 어. 근데 머리 스타일도 아주 특이하게 뒤로 묶어 가지고 이렇게 했지.

그리고 생머리야. 어. 저기 한국 여성입니다. 예.

저게 신영균 씨의 딸의 딸이야. 외손. 신영균 씨의 외손. 그 할아버지가 한국의 방송국의 영향이 커죠.

그리고 국회도 했고 이제 신균 씨의 손녀이가 뭐 신용균 씨가 엄청난 또 재력이 있잖아. 네. 그러니까 아마 저 신균 딸이니까 상속녀야. 말하면 응.

딸의 딸이니까. 어주 얼굴이 좀 그 상당히 귀인의 얼굴이야. 키가 커도 흉하지가 않고 머리 스타일을 아주 잘했어요. 그래 저게 그 저 만화에도 저자 머리 스타일이 나오지.

네. 음. 그게 머리가 그게 아주 개성이 있더라고. 그냥 저 여자가 뭐 커트 머리나 이랬으면 힌트 칠 수가 없어.

머리 갖고 우리 그거 옛날에 상투 뭐 한 거 맞냐? 이렇게 딱 해 가지고 한국 캐릭터로 빛을 본 거야. 어 그래가지고 저기 호랑이 뭐 이런 거 해 가지고 이제 세계적인 월드스타 됐지. 네. 그죠? 네.

어 한 방에 그리 어 됐습니다. 예. 신인의 천사들을 올립니다. 한대손 속에 성전도의 발리로려 아름다운에 이격의 것이라 우리의 실때 나는 감사합니다.

라 신의을고 싶다. 을 하고를 리 들서 한에 감사하리 달려라 세상에도 살을 사랑하는 중에서 한 사람이 내게 살래 성을 내가 이스라엘 광야에서 목만던 성도한 세상에서 리고 싶고 사랑하는 번에 감사해를 고양 예수님이 사람의 없는 자리라고 영사리 예, 오늘의 예배를 드립니다. 허경영 시리님 이름으로 명하노니 오늘 노래 올리신 천사들과 하늘에 들어오신 천사들과 상담비를 내고도 못 오시는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 이종우들어. 영시님 이름으로 명하노니 지금 유튜브 보시는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 1.5가 허경 신리님 이름으로 명하노니 오늘 축복 백국명회 건축공 정원 등록과 정행하신 천사들과 새로운 신분을 메시고 오신 천사들과 천사들의 가족과 천사들의 조상에게 레벨 1경무 돌아가라.

네. 이제 신께서 전체 예레벨을 주십니다. 오늘 하늘에 온 천사들과 그 가족들 그리고 유튜브를 보는 천사들과 그 가족들은 모두 천사 들어가라. 모든 병이 다 고쳐져라.

몸에 붙은 귀신들과 집안에 있는 귀신들은 모두 물러가라. 오늘 하늘에 온 천사들과 천사들의 가족과 조상의 리벨 오경무 들어가라. 유튜브를 보는 천사들과 천사들의 가족과 조상에게 레벨 5경무 들어가라. 네.

저는 시님께 감사히 큰 박수 올립니다. 허경형 우주 에너지 제품은 역시 본자랜드지. e.